Some Pious Treatises, Text 1 – Part 4
The present Sweetnesse, and future Bitternesse of a delicious Sin.
JOB 20.12, 13, 14.
Though wickedness be sweet in his mouth, though he hide it under his tongue;
Though he spare it, and forsake it not, but keep it still within his mouth:
Yet his meat in his bowells is turned, it is the gall of Asps within him.
THe foregoing words are Zephars answer to Iob, the sum of the foregoing verses, together with the whole chapter, is to shew the miserable condition of a wicked man: he begins the discourse, vers. 5. and sets it down positively.
Two things against this are objected, 1. Verse 6. That wicked men have a great deal of glory and excellency here on earth: to which he answers, vers. 7, 8, 9. He shal perish as dung, as a dream, and his posterity shall be forced to restore what he hath unjustly got: and further, that these evils do for the present fill his bones with putrifaction and rottenness, and hereafter they shall lie down with him in the dust.
A second Objection is, that wicked men have a great deal of sweetness and pleasantness in sin, to this he saith, true, but consisider what these sweet sins will be in time to come. They will be to him, as if he had drunk a cup of poyson, or as if he had been bit with a viper, vers. 14.
In the words two things; 1. The present sweetness sinners find in sinfull ways, set down by sundry Metaphors; it's like a piece of Sugar in his mouth, which a man holds close under his tongue, or in the midst of his palate, as Vatable reads it.
2. That he spares it, as we do those we love, Mal. 3.17.
3. He forsakes it not; as when we love a person or thing, we will not forsake that person or that thing, Ruth 1.17. Ruth would not forsake her mother N…omi.
2. The future bitterness of sin, seen in two Metaphors, 1. It's like meat turn'd in the bowells, which though very sweet in eating, yet when the stomach hath digested it, and separated the impure from the pure, it becoms as bitter as it was sweet before.
2. It's like the gall of Asps it afflicts his soule as a cup of the strongest poyson doth the body, when it is drunk down.
1. Obs. Wick d men, that h…ve their soules joyned to any sin, they relish it sweetly, and favour it tenderly.
2. Obs. Darling sins, though very sweet for the present, will one day be very bitter to the spirit.
Obs. Wicked men, that have their hearts joyned to any darling sin, they relish it sweetly, and favour it tenderly.
Two things. 1. What a darling sin is: 2. Why the hearts of wicked men are so joyned to it.
1. What it is. It's a secret sin, proceeding from some inward corruption, and furthered by some sutable temptation, whereby the heart rejoyceth in some lust above, any thing, fearing and hating every thing that may rob him of his lust: wherein observe, 1. It's a secret sin, persons hide it in their bosome, Iob 31.33. No man shall know of it save conscience, no not conscience neither, if a man can possibly by any tricks and distinctions keep it off. Gehezi, 2 Reg. 5. Achan, Ios. 7.19, 21. as Rachel hid her fathers images, Gen. 31.34.
2. It arises from corruption within, Ezek. 14.8. and some sutable tentation without, Satan without, and corruption fill the heart, so that some lust is exalted above God, Acts 5.3. Ioh. 13.2. Satan put it into Iudas heart to betray Christ.
3. The heart delights in it. As the Saints delight in God and his Law, Rom. 7.22. So do wicked men delight in some evill, Prov. 2.14. Now as all delight and joy in any good thing arises from love to it, Psal. 119.47. So it is in evill things.
4. The seat of it is the heart, Ezek. 33.31, 32. A mans outward expressions may be quite contrary.
5. The soul rejoyces in it above all other things; rather then Herod will let Herodias go, he will part with Iohn, yea with half his kingdom. Haman will give 10000. talents but he will be revenged of Mordecai and the Jews. Though Balaam seemed to have some tast of the powers of the world to come, in that he desired to die the death of the righteous, yet had he rejoycing in Balaks gold above all.
6. The soul fears and hates every thing that may take away the lust; what we love, we fear that which may rob us of it, as we love life and goods, we fear sicknesse and robbers that may dispoyl us of them; so men that live in sin, they fear powerful Sermons and books that may reveal what is not consistent with truth: so they hate what may take away their lust. Ask them what they ayle, and they will say as Micas did to the men of Dan, Iudg. 8.23, 24. Why, you have taken away my gods. He that doth evill hateth the light, neither cometh to the light, lest his deeds should be reproved. Ioh. 3.21.
2. Why their hearts are so joyned to it.
Reas 1. Because they think they see some apparent good in it; good either reall or apparent is the object of love: the worldling thinks ther's some wisdome in being covetous; the proud man thinks ther's some good in being cap'd and cring'd to, &c. but did sinners see the curse and the heavy doome in future, they would not be drawn to it.
2. Because of the daily satisfaction a deare lust brings to corrupt nature, there are daily incomes of profit and pleasure, you know how men are affected to those things that come in that way; Demas left Paul, and embraced the world, because he saw the world pleased his palate, and procured him ease and freedome from the cross…, Jam. 1.14.
3. Because every darling lust is a mans idol, it's his God, he exalts it above God; as the Saints relish God and his presence sweetly, so do they their lusts, they give them the chiefest seat in the soule, Ezek. 14.8. They set up their idols in their heart, from these God takes soules, when he brings them home to him, Ezek. 36.25. From all your idols will I cleanse you.
Vse. Inform. See why persons are so loath to leave their lusts, a man that hath a peece of sugar in his mouth would be loth to part with it when he tasts the sweetness; so these men are loth to leave their lusts of uncleaneness, lying, worldliness, pride, &c. because of their sweetness, that which Naman said in another case, 2 Reg. 5.18. they say, in this thing the Lord pardon.
2. See why we need not wonder that wicked men are so punished, why because their hearts have such delight in that which is contrary to God.
2. Dehortation; To take off wicked men from their sweet lusts, as anger, pride, revenge, or one of these two rocks must dash their soules, either they hear of some duty, and they will not close with it, or else are warned to part with some sin, and they will not part with it: Now to dissuade us from living in sin, or embracing these sweet sins, consider these seven things.
1. Thy sparing some darling sin, it will be thy destruction, Rom. 8.13. It will be with us as with Saul in sparing Agag, and the best of the cattel, for which God cast him off, 1. Sam 15 or as the Prophet told King Ahab, for sparing King Benhadad, 1. Reg. 20.42. because thou hast let go a man whom I have appointed to death, thy life shall go for his life: by sparing this thy sweet lust, thou wilt undo thy selfe. M…n do with their darling lust, as David, did with Adonias, 2. Reg 1.6. none might displease him or aske him why he did so. Loth would we spare an enemy when if we let him alone, wee knew he would kill us. Oh let us be advised not to spare a deare lust, least it kill us.
1. So long as thou sparest any sin, and livest therin, thou art not in Christ, 1. Joh. 3.6. he that is in Christ sins not (in purpose or allowance, for else every man sins, 1. Reg. 8.46. Eccles 7.20) but thou art of the devill, 1. Joh. 3.8. and not borne of God, vers. 9. whosoever is borne of God sins not; i.e. reservedly, approbatively, reserving or approving any sin, he never laies aside his purpose of repenting, never laies aside the habit of faith, love, &c. though he intermit the acts.
3. So long as thou sparest any sin, thy religion is no better then mere nature, no man but will obey God in somthing, and abhors some vices, because there is a disproportion betwixt them and this naturall inclination; or mere atheisme, when a man believes there is a God, he will serve him according to his prescript, notwithstanding all oppositions of pleasure or paine; or else mere hipocrisie, in that we do many things, but not all, or else mere presupmtion, whilest we know such a thing to be a sin, yet will do it, Num. 15.30. how dangerous is it when mercy that should lead us to repentance, leads us to sin.
4. If thou sparest one sin, thou canst not have a conjunction with God: God is compared to a jealous husband, that will not indure any to be loved before him; that one sin hinders this conjunction, appeares Esa. 59.1.2 1. Joh. 1.6. Psal. 5.4. 2. Cor. 6.14.15. There's no fellowship betwixt light and darkness.
5. So long as thou livest in one sin thou art not upright with God, 2. Sam. 22.24. nor is thy praier, Psal. 66.18. nor person acceptable, Rom. 6.2. but God remaines thine enemy, Psal. 68.21.
6. So long as thou sparest one sin, thou endeavourest to serve two masters, commanding contrary things at one and the same time, Mat. 6.24. one master onelyonly can be obey'd, Rom. 6.16. if thou accustomest thy selfe to do evill in any kinde of wickedness thou canst not do well, Jer. 13.23. Iam. 2.10, 11.
7. One sin thus spared is an eminent signe of death, 1. Joh 3.16. if thou lovest not thy brother, a mortall wound and life cannot stand together, no more can a living lust, and spirituall life, now that is a living lust which though now and then we have fits of resistance, yet wee cherish it and say it's our nature, and so spare it.
Ob. But I do not live in sin, I know it's dangerous and therfore I hope all is well with me.
Sol. If thou livest in a purpose of sin, or an omission of a known duty or unresolvedness against any sin, it is all one; what if thou dost not purpose to sin, yet dost thou purpose not to sin?
Ob. But could I be convinced such a thing were a sin, I would not do it, or such a thing were a duty, I would do it.
Sol If the truths that are brought to thee bring convincible light and thou through carnall distinctions or winking against that light will not suffer it to convince thee, God will punish thee as if thou had'st had convincement, Mat. 13.15. they have closed up their eyes least they should see.
2. If the not being convinced would beare a man out at the day of judgment, then no man almost would be condem'd; few Romanists condem'd for Popery, &c.
3. Examination, whether thy heart cherish any sin sweetly, or whether thy heart is secretly ingaged in some way of wickedness, which it spies not; hence David praies, Psal. 139.24. See if there be any w y of wickedness in me.
Q. But how shall I know this darling sin that sticks so close?
A. 1. By the checks of conscience, that for which conscience ch…cks thee oftest observe it, 1. Iob. 3.20. Titus 3.11.12.
2. By thy loathness to leave it, M ch. 6.6.7. give any thing, even the first fruits of the body for the sin of the soule, Pilate affected Caesars f…vour; hence he was loth to leave it, Mat. 5.29.20. It's like the cutting off a right hand or eye.
3. By thy inability to withstand it, many a man given to pride, passion, lust, drunkenness, he yeelds to these, though he may have some fits of resistance upon check of conscience, and feare of hell, yet usually he yeelds to it, and saies, oh it is my nature, and I cannot do otherwise.
4 By the impatiency of reproofe for that sin, as Herodias was impatient to heare her sin reproved, Mat. 4.3. so Ahab to heare Micaias or Elias, 1. Reg. 22. the Jewes heard Stephen patiently till he came to touch them for their resistance of God, Act. 7 54 working plaister be laid to a whole place, it will not sting nor paine, but lay it to an ulcer, it will paine, so when men have some darling sin, they are impatient to have it reproved, though they can endure the Minister to be very zealous against other sins.
5. It's that which most terrifies thee in an evill day, as in the apprehension of death or danger, Gen. 42.21. lay all the sin that ever thou committest in all thy life, of what kind soever, they will not all so sting thy conscience as some one sin in which thou livest; then Judas covetousnes paid him home to purpose, Mat. 27.5.
6. By a mans lothnesse to confesse it in case it be charged upon him, for any other sin he will be free to confesse it, saving that sin: see it in Saul, 1. Sam. 15.13.20 and in David, though a good man, Psal. 32.3. yet after confest freely, 2. Sam. 12.7.
7. By a mans conference, when a mans tongue is still running upon such a thing, Mat. 12.35. a worldlings tongue runs upon the world, 1. Ioh. 4. a vile person speaketh of villany, Eccles. 32.6. an uncleane person of uncleanenesse.
8. By the reproch of enemies, malice is a vigilant informer though a bad judge, Iob 27.5.6. when Iobs enemies reproved him, it made him looke home. When enemies call thee hypocrite, &c. search thy own heart. Iob desired his adversary would write a book, Iob 31.35.
9. By the pretences and excuses we have for it, 1. Sam. 15.20.21: Saul had a covetous desire to the Amalekites spoyle, and hee covers it over, that the people did desire it, Pilate prefer'd the favour of Caesar before Justice and righteousness, and delivered Christ; and see his pretence, he takes water and washes his hands, Mat. 27.24. so Iudas for his covetousness pretends the poore, Iob 12.6.
10. By our inclinations in vacation times. As the needle in the compasse, when it is in motion, you cannot see any simpathy in it to one place more then to another; but let it stand still, it will discover its simpathy and inclination to the North; so when a person is hurried with businesse, a man cannot see whereto he is affected, but let the heart have a little respite, it will discover it selfe. The affections are still working upon their adequate object, Rom. 8.5. see then whereto thy heart tends, when there is an intermission of businesse.
11. By that we are delighted in others, uncleane persons love uncleane talke in others, and so other sinners, Rom. 1.32.
12. By the provision we make, whatsoever a mans darling sin is, for that he provides most, Rom. 13.14. a proud man is still making provision for pride, so uncleane persons; what a man loves dearly, he provides fully for.
The second thing is the future bitternesse of a darling lust, in that it is like meat turn'd in the bowels, or the gall of Asps.
Obs. Though darlings sins be for the present very sweet, yet in time to come they will be exceeding bitter, Pro. 23.32.
Reas. 1. Because one such sin makes God an enemie; now it must needs be bitter to have God an enemy, Psal. 68.21. Psal. 116.7. Luk. 19.27. that man that goes on in his sins is called one of Gods enemies.
2. Because one such sin robs a man of true peace of conscience, the conscience tels a man that he must have respect to all Gods commandements, Psal 119.6. now when a man excepts some, what peace can he have? I may say to many, as Iehu said to Iocan, when he askt is it peace, 2. Reg. 9.22. what peace so long as such sins are strong in thee, as lying, &c. when conscience cries to a dying man, thou hast beene an earth-worme. &c. it's like a dagger at the heart.
3. Because one such darling sin will damne the soule, one mortall wound will kill a man as well as a thousand, 1. Cor. 6.99. reckoning up sins he saith, he that doth any of these shall not inherit the Kingdome of God, Mat. 5.29.30. it's profitable that one of thy members should perish, and not that thy whole body should be cast into hell: as if he should say, our sin that is deare to us will cast into hel…: B…laam lov…ng the wages of unrighteousnesse, though he desired to d…e the dea…h of the righteous, yet never obtain'd his desire. Iehu spari…g the calves, 2. Reg. 10.29. lost not only his temporall Kingdom, but (we may feare) heaven also.
Vse. Information of the sad condition wicked men are in, in the midst of their jollitie. Imagine a man had a delicate feast made him of all vari…ties and as soone as he had eaten of them, knew he were to be put to death, what comfort could he have in them? this is the st…te of wicked men who frolicke themselves in sweet sins, as soone as they have tasted these a while, hell shall seize on them; wicked men as Gehazi, looke on vineyards and oliveyards, but consider not of a future leprosie.
Ob. But some wicked men will object, we know it's a dreadfull thing to hug or imbrace any sin, but we do not do so.
A. It will appeare you do cherish it,
1. Because you set your affections on it Iam. 4 4. as the adulterer and adultresse do affect one another.
2. Because you reject all instructions and exhortations of the word that may draw you from it, Pro. 1.22.23. men will do much with intreaties, but all intreaties will not draw a wicked man off from his lust, 2. Cor. 5.20.
3. Because hope of heaven will not take them off from it, Mat. 19.22. gaine will make a man do much, but the gaine of heaven will not make a wicked man part with his lust.
4. Because a wicked man can take no comfort in any thing if he cannot enjoy his darling lust, H…st. 5.13. he was full of riches and honour, but saith he, all this availeth nothing so long as I see Mordecai sitting in the Kings gate.
5. In that notwithstanding all threats of hell and wrath they go on in them; let wrath be threatned to the uncleane person, H…b. 13.4 to the lier, Apoc: 21.8. yet will they not leave their deare lusts.
2. Vse. Admonition: Foster not any sweet sin, Pro. 20.17 bread of deceit is sweet to a man, but afteward his mouth shall be filled with gravell: So say I, when sin makes her banquet of stollen waters and pleasant bread, Pro. 9.16, 17. remember ver. 18. that her guests are in the depth of hell.
1. One such sin will wast thy affections, that thou shalt not constantly fasten upon any good, it will be like a theefe in the candle, which wasts the candle, how many good things were there in Balaam, Herod, Jehu, yet hereby they came all to nought. One such sin foster'd in thee, makes thee the servant of sin, Joh. 8.34. and that in a most servile manner, such a person must go when his lust commands him, week day, Sabbath day. If there be such a reigning sin in thee, the Devill holds thee by it as a child doth a bird by the wing, who though he let it flie high, yet he knowes it is but twitching the string and then downe it comes. 3. True Christianitie will not stand with reservation of evils, Jam. 2.10.11. if thou art almost only, and not altogether a Christian, what art thou more then Agrippa? Acts. 26.29. Psal. 119.101. Joh. 15.14.
3. Vse. Terror to all those who live i… any sweet sin, it will be as the gall of Aspes; foure things should feare thee,
1. God hath set forth such a bredth in our obedience, that we must part with every sin, and if thou wilt not come to what God requires, there can be no union betwixt God & the…: …wo persons that fall out, though about a trifle, if neither give way, there can be no union, 1. Ioh. 3.7.10. unlesse thou meanest to part with thy God, thou must part with thy lust, we must be righteous as he is righteous.
2. Consider how will it be when God shall call thee to an account for thy sweet sin before the Angels, here thou canst not endure that a man like thy selfe should speake to the… but then God will judg thee for the same before the Angels, Iude. 15. will God then damne for ever the rebellious Angels for one sin, because it was habituall in them, Iude 6. and shalt not thou be in like manner punished?
3. Thou living in sin settest God at nought in all his attributes. A man may live and die in a sin of ignorance, and yet be saved, because had he known it to be sin, he would have left it, but in a sweet sin, wherein we allow our selves, wee set God at nought in all his attributes; in his omniscience, as if he could not finde us out; in his truth, as if he would not punish it so severely; in his power, as not able, &c.
4. Thou never hast obtained any freedome by the spirit, so long as thou livest in any sin, 1 Cor. 3.17. Rom. 8.2. Joh. 8.36.
Ob. But even those th…t are freed by the spirit do cherish sweet sins.
Sol. The unregenerate part doth, but i'ts one thing to weare a chain of gold as an ornament, another thing to wear it as a fetter: it's one thing to yeeld obedience as to a Prince, another thing to yeeld obedience as to a tyrant, Rom. 6.12. he saith not, let not sin be, but let it not reigne in you. There's diff…rence betwixt numbness and senslesness, betwixt slumbering and dead sleeping, betwixt a slip and a fal, betwixt slipping into the mire, and rowling in it after the manner of Swine.
Ob. But if one sweet sin be so dangerous, why do men cherish it so in their bosomes, and not fors…ke it?
Answ. 1. Present sweetness, Mal. 14.3. How sweet was Herodias to H…rod? 2. Ignorance and unbelief of the wrath of God coming on such sins, Pro. 9.18. Col. 3.6. He knows not that her guests are in the depth of hell. 3. Hope of repentance, and so of finding mercy: but there's no mercy without forsaking, Pro. 28.13. He that confesses & forsakes shal find mercy. 4. Vain confidence of escaping punishment, Deut. 29.19. Those whose hearts turned from God, blest themselves, saying, I shall have peace. 5. Their frequent escaping of the hand of justice in the commission of that sin, Eccles. 8.11, 12, 13. 6. Gods purpose to destroy them, 1 Sam. 2.25. and hence he gives many men to walk in their own counsels, Psal. 81.12, 13.
Ob. But if one sweet sin will bring such bitterness, what means must I use to get rid hereof?
An. 1. Believe in the Lord Jesus and repent of it, and so there is pardon, Luke 24 47. Acts 10.43. Now from Christ we have, first satisfaction to the justice of God for the guilt of that reigning sin, which pulls out the sting of it: Secondly, sanctification of our natures from the filth of it; when pride was the reigning sin, or revenge, &c. the Spirit humbles and meekens the soul, so that the soul being thus changed by Christs spirit, 2 Cor. 3.18. into Christs image, approves, works, chooses and aimes as Christ doth. 2. From this change comes a vehement hatred against the sin formerly belov…d, so that now none are more hated then it, Esa. 30.22. Hos. 14.8. as Ammon hated Thamar, more after it, then he loved it before, I…r. 2.19. Levit. 11.…0.43. 3. Meditate much on the threatnings against thy darling sin, as Eph. 4.5. and on the promises of God to heal thy rebellion, Mich. 7.19. Esa. 57.17, 18. 4. Content not thy self that thy darling sin is changed, but strive to find an actuall death of it in thee. Many change their reigning lust, from pride to covetousness, &c. which is but the taking off bolts from one leg to another. Many cut off onelyonly the outward acts, and yet the habits remain, which is but the cutting off the branches of a tree, leaving the root standing, but dig at the root; let there be a death, in the frame of the heart, and in the habits and then the acts, will die, Rom. 6.6. Col. 3.5. Rom 8.13. 5. Avoid all occasions of it, Iob 31.1. if thou knowest thy s…lfe to be given to pride, drunkennesse, passion, if we keepe not our selves from occasions, how shall we looke that God will keepe us from the sin? 6. Looke upon the uglinesse of that sin wherewith thou hast beene inspared, as suppose a man had beene inveigled with a painted strumpet and after seeing her paint off, and that she were an old withered hag, he would hate her the more after; so look upon thy sin, that it will deprive thee of the greatest of goods, look upon it as the procuring cause of judgments, temporall and eternall, as that which blemishes thy name, perplexes thy conscience, especially in an ev…ll day, as that which casts thee downe from thy excellency. 7. Consider the end why Christ died for thee, which was to redeeme us from all iniquity, Ti…us, 1.14. Mat. 1.21. Acts, 3.26. either then must thou part from this thy sin, else canst thou never look to be saved by Christ; he was sent to turne eve…y one of you not only from iniquity, but from his iniquities. 8 Be earnest with God to let thee see the prevailing evill of thine own heart, Iob 13.23. Iob 34.31. Psal 139.23.24. it is with a sweet sin as with the mines of the earth, that you must dig deep before you can come at them, Rom. 7.7.9. 9. Crosse and starve that prevailing evill in thee, when thou comest to see it, when it puts thee on revenge, remember, Rom. 12.14. whatsoever it suggests, do the contrary at that time, and so starve it by with-holding what may maintain it. 10. Purpose against it, Psal. 17.3. Iob, 34.31.32.
Ob. But say wicked men, I have purposed a 100. times, yet am overcome.
Ans. There's difference betwixt the purposes of wick…d and godly.
1. Wicked men purpose conditionally, Mat. 8.19. Ioh. 12.42. they will confess Christ if the State will bear it, they will not sin if they can live otherwise, but Saints purpose absolutely, Psal. 119.106. it's a duty, I will do it Acts 20.24. it's a sin, I will not do it, Iob 36.21. 2. The purposes of the god…y are o t renewed; purposes for want of renewing are apt to weaken, til th… s…ul hath worn them out, but by renewing them in time, they become u…terable: wicked men not renewing their purposes, in time they come to …o…hing. Saul had a purpose not to hurt David, 1. Sam. 24.16 yet it being on a suddain, and not renewed, he persecuted David again, 2 Sam 26.2. 3. The purposes of the godly are in times of prosperity, but w…cked mens purpo…es are in times of extremity: the one is in time of prosperity p…ace and …l…h, arising from a hatred and contrariety to sin, Gen. 38.26. D…n. 1.8. Daniel …eeing …hose meats might bring him into the impure pr…tices of the Babylonians, or els because they were blessed by an idol Priest, w…s purposed not to defile himself therewith. Now wicked mens purposes are in times of ext…emity, when in some great danger of death, or some great hand of God is upon them, Exod. 9.27, 28. or upon the apprehension of the flashes of hell: now these purposes arising in the soul from some great fear, when the fear coms to be over, the purposes come to be over, as in Pharoah. 4 The purposes of wicked men arise from an unchanged heart, illumination of mind, shewing a man the visible danger of carnall courses, and a desire to come to heaven, and a fear to be damned, may make a man purpose to leave sinfull wayes; but these purposes for want of change of heart are like new pieces put into an old garment, the rent is made worse after: many wicked men in their sickness they purpose they will never be drunk more, but for want of a changed heart, if God restore them, they are the same men still. So many men purpose to do duties, as he, Mat. 8.19. and to leave all for Christ, Luke 14.26. but their hearts being unchanged, their purposes come to nothing. Contrarily, the purposes of the Saints arise from a chang'd heart, Acts 11.23 Rom. 8.35, 38. Paul had such a purpose of heart, that he was perswaded no creature 'twixt heaven and earth could divide 'twixt God and him. To many that have good wishes we may say, Oh that there were such an heart in them, Deut. 5.29. 5. The purposes of the godly are in Gods strength Acts 18.21. they determ…ne nothing without Gods power, Eph. 6.10. an Gods will, Jam. 4.15, 16. A certain Martyr said, forsake me not Lord, lest I forsake thee: the unchangeable God must make our purposes unchangeable, els they come to nothing. Now wicked men purpose in their own strength, they will set upon a new course of life, whereas of our selves we can do nothing, Joh. 15.5. 6. The purposes of wicked men are according to the flesh, but the purposes of the Saints are not, 2 Cor. 1.17. There are two properties of fleshly purposes; 1. Inconstancy, when a man will be yea, yea, and nay, nay, from which Paul clears himself; what doctrine he taught he was constant in, what promise he made them of coming to them he was constant in; the Saints are stedfastly purposed, Psal 119.106. I have sworn and am stedfastly purposed. Contrarily, wicked men are unstable in all their wayes, Jam 1.8. if in all, then in their purposes. To the Saints it's promised, Iob 17.9.9. the righteous also shall hold on his way and he that hath clean hands shall grow stronger and stronger. 2. Rash…esse: Many do not deliberate and consider what they purpose, they purpose to leave a lust, but they consider not how many pleasant sinfull morsels they must part with, Pro. 15.2…. without councell purposes are disappointed, and so they purpose to follow Christ, but consider not what rubs they must meet with. Contrary, the Saints are deliberate in their purposes, they cast up before hand what the leaving such a lust will cost them, many a far morsell of preferment, &c. they cast up that true grace and a pu…pose of sinning are inconsistent, they cast up what the Crosse of Christ may cost them, Luk, 14.26.28.
A Christians Groans Under the BODY of SIN.
Written by Christopher Blackwood, a servant of Christ.
Rom. 7.12. I finde then a law, that when I would do good, evil is present with me.
IN this Chapter are three things: 1. The description of the slavery of a natural man, til he be freed by Christ, viz. that he is bound to the curse of the law, as fast as husband & wife are bound to one another, till he be freed by Christ, v. 1, 2, 3, 4. which he amplifies from the sad condition they were in under their first husband, in that the m…tions or passions of sin, which formerly seem…d dea… by the law, were stirr'd up, vers. 5. and from the happy condition they were in under the second husband, vers. 6. they being freed from the former husband by his death, serve their husband Christ not in the oldness of the letter; i. e. out of the force of natuaral conscience, or by the sole guiding of the letter of the command, which bids do this, but gives no power; but in newness of the Spirit, i. e. from a new principle of spiritual life, the Spirit writing the law on our hearts.
2. An apology for the law against some cavils which some did raise from vers. 5. as if the Apostle should say, The law was the cause of sin and death; to which he answers, 1. The law prohibits and discovers it, therefore it causeth it not, vers. 7. 2. Distinguisheth 'twixt the cause & occasion: the law is an occasion of sin; as wine is an occasion of drunkenness, and beauty of lust, not the cause, vers. 8. 3. Whereas we are liable to eternal death, it is not by the law, but by sin, ver. 9. onelyonly the law shewed me my condition. From which answers the Apostle concludes, vers. 12. that seeing the law of it self neither brings forth vitious affections nor death, but that inbred corruption brings forth both; the law ought not to be accused, but rather we may hereby see the exceeding sinfulness of sin, vers. 13.
3. Here is a complaint from vers. 14. of his corruption or flesh that did combat in him, and in all regenerate men, against the Spirit, from vers. 14. to the end; in the which observe, 1. The combatants, viz. inherent corruption, and inherent grace. 2. The complaints the regenerate man makes in respect of his corruptions, that it hinders him in all his intended good, vers. 18, 19, 21. and furthers him in all his disallowed evil, vers. 15, 16, 19. the burthen so pressed him, that it makes him cry out, vers. 24. 3. The consolations, 1. That he did not allow the evil in himself, but hated it, vers. 5. 2. That his heart did close with the law, though in many things his practice failed, and he consented to the Law that it was good, vers. 16. 3. That he had power to will (vers. 18, 21.) what was go…d. 4. That he delighted in the law according to the inward man, vers. 22. 5. That though with his flesh, i. e. his unregenerate part, he served the law of sin; yet with his minde, i. e. his regenerate part, he served the law of God.
Quest. Whether doth the Apostle make this complaint in his own person, or in the person of another, describing some prophane or unregenerate man, or the nature of man since the fall, what it can do without grace?
Resp. He speaks in his own person, as apeares vers. 25. I my self serve the law of God; he speaks not a word of any other man; in all the twelve verses he names himself.
2. Quest. If he speak of himself, whether doth he speak of himself as he was in his natural state, or as in the state of regeneration?
Resp. As in the state of regeneration, 1. Because, to will a spiritual good, and to hate not this or that particular evil, but whatsoever evil ariseth in the heart, is onelyonly proper to regenerate men; but so did the Apostle, vers. 15.
2. Because he hath an inner man, i. e. a principle of spiritual life, which is onelyonly proper to regenerate men, vers. 22.
3. To be delighted in the Law of God, is onelyonly proper to regenerate men; but so was the Apostle, vers. 22.
4. To finde not onelyonly this or that practice evil, but also the whole body of sin to be a burthen, is onelyonly proper to regenerate men; but so did the Apostle, vers. 23.
5. Because he gives thanks to God, for serving God with his minde, vers. 25. neither of which any natural man doth.
In these words are two things, 1. The bent or inclination of a regenerate will, whereto it tendeth, viz. to will good.
2. The proneness of corruption to intermix it self with a regenerate will: evil is present with me. I finde then a law, or foreign, I finde therefore a law to me willing to do good, foreign, that evil lies by me, or is neer upon me; which is more then foreign is present; signifying, how adherent corruption is unto us, even in our best actions.
For the former, observe,
Observ. That though there be many infirmities in a childe of God; yet still his will is set for doing good.
Observ. 2. Evil and infirmity doth closely accompany the good that regenerate men do: for the former, That though there be many infirmites in a child of God; yet his will is set for doing good, Psal. 119.5, 6, 30, 31, 106. Psal. 119.122.
Cautions.
1. That this will in regenerate men cannot alwaies produce it self into act, by reason of adjoyning corruption; but rests in a great measure in a bare habit oftentimes.
2. The good we mean, is not onelyonly a moral good, which is the object of the app…tite, as Philosophers call it, Omniae appetunt bonum, whereby the reasonable soul makes choice of some moral good from the knowledge it hath had thereof, as learning, &c. but also is carried after some spiritual good, whether it be that which is essential goodness, and is from it self: so Mat. 19. There is none good but one, that is God, or whether it be derived goodness, which is communicated to the Word, Sacraments, or, in a word, to any thing that God sheweth to be good, Mic. 6.8. He hath shewed thee O man what is …ood; spiritual good is the ultimate bound of a godly mans desire.