Part 7
_Answ._ To this it may be replied; that lust may be distinguished from sin, as the habit or corrupt principle is from the act which it produces; and therefore, the apostle’s meaning in this scripture is, that lust, or irregular desires, are first conceived in the heart; and then actual sins proceed from them in the life; and both of them are abhorred by God, and contrary to his law: And they seem to be forbidden, in particular, in this tenth Commandment.
Here we may observe the various methods that corrupt nature takes, in order to its producing and bringing forth sinful actions. First, the temptation is offered, either by Satan, or the world, with a specious pretence of some advantage which may arise from our compliance with it; and, at the same time we consider not whether it be lawful or unlawful; and regard not the threatnings that should deter us from it. And, we sometimes take occasion, from the pernicious examples of the falls and miscarriages of others, to venture on the commission of the same sins; pretending that they are, many of them, more acquainted with scripture, than we are; and there seems to be no ill consequence attending their commission of those sins: therefore, why may we not give way to them? And also, that many, who have had more fortitude and resolution than we can pretend to, have been overcome by the same temptations; therefore it is in vain for us to strive against them.
Again, corrupt nature sometimes fills the soul with a secret dislike of the strictness and purity of the law of God; and, at other times, it suggests that there are some dispensations allowed, in compliance with the frailty of nature; and therefore, we may venture on the commission of some sins; At length we take up a resolution that we will try the experiment, whatever be the consequence thereof. Thus lust brings forth sin; which, after it has been, for some time indulged, is committed with greediness, and persisted in with resolution; and, in the end, brings forth death. And this leads us to consider,
2. The irregularity of those actions, which proceed from the corruption of our nature, which are sometimes, called the lusts of concupiscence; whereby, without the least shew of justice, we endeavour to possess ourselves of those things which belong to our neighbour. Thus Ahab was restless in his own spirit, till he had got Naboth’s vineyard into his hand; and, in order thereto, joined in a conspiracy, to take away his life, 1 Kings xxi. 4. And David coveted his neighbour’s wife; which was one of the greatest blemishes in his life, and brought with it a long train of miseries, that attended him in the following part of his reign, 2 Sam. xii. 9-12. And Achan coveted those goods which belonged not to him, the _wedge of gold_, and the _Babylonish garment_, Josh. vii. 21. which sin proved his ruin.
This sin of covetousness arises from a being discontented with our present condition, so that whatever measure of the blessings of providence we enjoy, we are notwithstanding, filled with disquietude of mind, because we are destitute of what we are lusting after. This must be considered as a sin that is attended with very great aggravations. For,
(1.) It unfits us for the performance of holy duties; prevents the exercise of those graces, which are necessary in order thereunto; and, on the other hand, exposes us to manifold temptations, whereby we are rendered an easy prey to our spiritual enemies.
(2.) It is altogether unlike the temper of the blessed Jesus, who expressed an entire resignation to the divine will, under the greatest sufferings, John xviii. 11. Luke xxi. 42. And, indeed, it is a very great reproach to religion, in general, and a discouragement to those who are setting their faces towards it, who will be ready to conclude, from our example, that the consolations of God are small, or that there is not enough in the promises of the covenant of grace, to quiet our spirits under their present uneasiness.
(3.) It is to act as though we expected, or desired our portion in this world, or looked no farther than these present things; which is contrary to the practice of the best of God’s saints, 2 Cor. iv. 18.
(4.) It tends to cast the utmost contempt on the many mercies we have received or enjoy, at present, which are, as it were, forgotten in unthankfulness; and it is a setting aside those blessings which the gospel gives us to expect.
(5.) It argues an unwillingness to be at God’s disposal, and a leaning to our own understandings, as though we knew better than him, what was most conducive to our present and future happiness; and therefore, it is a tempting God, and grieving his Holy Spirit, which has a tendency to provoke him to _turn to be our enemy_, and _fight against us_, Isa. lxiii. 10.
(6.) It deprives us of the present sweetness of other mercies; renders every providence, in our apprehension, afflictive; and those burdens which would otherwise be light, almost insupportable.
(7.) If God is pleased to give us what we were discontented and uneasy for the want of, he often sends some great affliction with it: Thus Rachel, in a discontented frame, says, _Give me children, or else I die_, Gen. xxx. 1. she had, indeed, in some respects, her desire of children; but died in travail with one of them, chap. xxxv. 19.
(8.) It is a sin, which they, who are guilty of, will find it very difficult to be brought to a thorough conviction of the guilt which they contract hereby, or a true repentance for it: Thus Jonah, when under a discontented and uneasy frame of spirit, justified himself, and, as it were, defied God to do his worst against him; so that when this matter was charged upon his conscience; _Dost thou well to be angry?_ he replied, in a very insolent manner, _I do well to be angry, even unto death_, Jonah iv. 9. The justifying ourselves under such a frame of spirit, cannot but be highly provoking to God; and whatever we may be prone to allege in our own behalf, will rather aggravate, than extenuate the crime.
There are several things which a discontented person is apt to allege in his own vindication, which have a tendency only to enhance his guilt. As,
[1.] When he pretends that his natural temper leads him to be uneasy, so that he cannot, by any means, subdue his passions, or submit to the disposing providence of God.
To which it may be replied; that the corruption of our nature, and its proneness to sin, is no just excuse for, but rather an aggravation of it; whereby it appears to be more deeply rooted in our hearts; and, indeed, our natural inclinations to any sin are increased, by indulging it. Therefore, in this case, we ought rather to be importunate with God, for that grace which may have a tendency to restrain the inordinacy of our affections, and render us willing to acquiesce in the divine dispensations, than to paliate and excuse our sin; which only aggravates the guilt thereof.
[2.] Some, in excuse for their discontented and uneasy frame of spirit, allege; that the injuries which have been offered to them, ought to be resented, that they are such as they are not able to bear; and not to show themselves uneasy under them, would be to encourage persons to insult and trample on them.
But to this it may be replied; that while we complain of injuries done us by men, and are prone to meditate revenge against them, we do not consider the great dishonour that we bring to God, and how much we deserve to be made the monuments of his fury, so that we should not obtain forgiveness from him, who are so prone to resent lesser injuries done to us by our fellow-creatures, Matt. xviii. 23. _& seq._
[3.] Others excuse their discontent, by alleging the greatness of their afflictions; that their burden is almost insupportable, so that they are pressed out of measure, above strength, and are ready to say with Job, _Even to day is my complaint bitter; my stroke is heavier than my groaning_, Job xxiii. 2.
But to this it may be replied; that our afflictions are not so great as our sins, which are the procuring cause thereof; nor are they greater than some that befal others, who are better than ourselves; and, indeed, by indulging a discontented frame of spirit, we render them heavier than they would otherwise be.
[4.] Some pretend, that they are discontented and uneasy because the affliction they are under, was altogether unexpected; and therefore they were unprovided for, and so less able to bear it. To this it may be replied;
_1st_, That a Christian ought daily to expect afflictions in this miserable and sinful world, at least, so far as not to be unprovided for, or think it strange that he should be exercised with them, 1 Pet. iv. 12.
_2dly_, We have received many unlooked for mercies; and therefore, why should we be uneasy because we meet with unexpected afflictions, and not rather set the one against the other.
_4thly_, Some of God’s best children have oftentimes been surprized with afflictive providences, and yet have been enabled to exercise contentment under them. Thus the messengers who brought Job heavy and unexpected tidings of one affliction immediately following another, Job i. 13, & _seq._ did not overthrow his faith, or make him discontented under the hand of God; for, notwithstanding all this, he _worshipped_ and _blessed the name of the Lord_, ver. 20, 21.
[5.] Others allege, that the change which is made in their circumstances in the world, from a prosperous to an afflicted condition of life, is so great, and lies with such weight upon their spirits, that it is impossible for them to be easy under it. But to this it may be answered,
_1st_, That when God gave us the good things we are deprived of, he reserved to himself the liberty of taking them away when he pleased, as designing hereby, to shew his absolute sovereignty over us; and therefore, before this affliction befel us, it was our duty, according to the apostle’s advice, to _rejoice as though we rejoiced not_, and to _use the world as not abusing it_, 1 Cor. vii. 30. and not to think it strange, that we should be deprived of it, inasmuch as _the fashion_ thereof _passeth away_.
_2dly_, The greater variety of conditions in which we have been, or are, in the world, afford more abundant experience of those dealings of God with us, which are designed as an ordinance for our faith; and therefore, instead of being discontented under them, we ought rather to be put hereupon, on the exercise of those graces that are suitable to the change of our condition, as the apostle says, _I know both how to be abased, and I know how to abound_, Phil. iv. 12.
[6.] Some allege, that they have the greatest reason to be discontented, because of the influence which their afflictions have on their spiritual concerns, as they tend to interrupt their communion with God; and they are often ready to fear, that these are indications of his wrath, and, as it were, the beginning of sorrows; which leads them to the very brink of despair.
To this it may be replied; that it is certain nothing more sharpens the edge of afflictions, or has a greater tendency to make us uneasy under them, than such thoughts as these; and not to be sensible hereof, would be an instance of the greatest stupidity; yet let us consider,
_1st_, That if our fears are ill-grounded, as they sometimes are, the uneasiness that arises from them is unwarrantable.
_2dly_, If we have too much ground for them, we are to make use of the remedy that God has provided; accordingly we are to have recourse by faith, to the blood of Jesus, for forgiveness; and this ought to be accompanied with the exercise of true repentance, and godly sorrow for sin, without giving way to those despairing apprehensions, that sometimes arise from a sense of the greatness of the guilt thereof, as though it set us out of the reach of mercy; which will add an insupportable weight to our burden; and,
_3dly_, If under the afflicting hand of God, we are rendered unfit for holy duties, and have no communion with him therein; this may be owing, not to the affliction, but that discontented, uneasy frame of spirit which we too much indulge under it. Therefore we are not to allege this as an excuse for that murmuring, repining frame of spirit which we are too apt to discover while exercised therewith.
The last thing to be considered is, the remedies against this sin of being discontented with our present condition; and these are,
_1st_, A due sense of that undoubted right which God has to dispose of us, and our condition in this world, as he pleases; inasmuch as we are his own, Matt. xx. 15.
_2dly_, Uneasiness under the hand of God, or repining at his dealings, when he thinks fit to deprive us of the blessings we once enjoyed, is not the way to recover the possession of them; but the best expedient for us to regain them, or some other blessings that are more than an equivalent for them, is our exercising an entire resignation to the will of God, and concluding that all his dispensations are holy, just, and good.
_3dly_, Let us consider, that God oftentimes designs to make us better by the sharpest trials, which are an ordinance to bring us nearer to himself. Thus David says, _Before I was afflicted, I went astray; but now have I kept thy word_, Psal. cxix. 67.
_4thly_, We ought to consider that God’s design in these dispensations is, to _try our faith_, and that it _may found afterwards unto praise, honour, and glory_, as it will be, with respect to every true believer, _at the appearing of Jesus Christ_, 1 Pet. i. 7. And to this we may add,
_5thly_, That there are many promises of the presence of God, which have not only a tendency to afford relief against uneasiness or dejection of spirit; but to give us the greatest encouragement under the sorest afflictions; particularly, that comprehensive promise, _I will never leave thee, nor forsake thee_, Heb. xiii. 5.
Footnote 9:
_See Page 509._
Quest. CXLIX.
QUEST. CXLIX. _Is any man able perfectly to keep the Commandments of God?_
ANSW. No man is able, either in himself, or by any grace received in this life, perfectly to keep the Commandments of God, but doth daily break them in thought, word, and deed.
Having considered man’s duty and obligation to keep the Commandments of God; we are now led to speak of him as unable to keep them; and, on the other hand, chargeable with the daily breach thereof, which is an argument of the imperfection of this present state. We have, under a foregoing answer[10], endeavoured to prove that the work of sanctification is imperfect in this life; so that all the boasts of the Pelagians, and others, who defend the possibility of attaining perfection therein, are vain and unwarrantable. We have also considered the reasons why God orders that it should be so. And therefore we shall, without enlarging so much on this subject, as otherwise we might have done, principally take notice of what is to be observed in this answer, under two general heads.
I. In what respects, and with what limitations, man is said to be unable to keep the Commandments of God; and, accordingly it is said, that no man is able, perfectly, to keep them. By which we are to understand, as it is observed in the Shorter Catechism[11], no mere man, whereby our Saviour is excepted, who yielded perfect obedience in our nature. This is farther explained, with another limitation, namely, that no man is able to do this since the fall; to denote that man, in his state of innocency, was able, perfectly to keep the Commandments of God. For he was made upright, and had the image of God instamped on his soul; which consisted in knowledge, righteousness, and holiness, Eccl. vii. 29. Gen. i. 27. having the law of God written in his heart, and power to fulfil it[12]. And, indeed, to suppose the contrary, would be a reflection upon the divine government, and would argue man to have been created under a natural necessity of sinning, and perishing; which is contrary to the goodness, holiness, and justice of God. It is farther observed, that no man is able, in this life, thus to keep God’s Commandments, which contains an intimation that the glorified saints, in heaven, will be enabled to yield perfect obedience; notwithstanding the many imperfections they are now liable to. Moreover, as man is not able, of himself, or without the aids of divine grace, to obey God; so he is not to expect such assistance from him as shall enable him to obey him perfectly. There is no doubt but the grace of God could free us from all the remainders of sin in this world, as well as in our passing from it to heaven; but we have no ground to conclude that it will. For,
1. _The whole creation_ is liable to the curse,[13] (which was consequent upon man’s first apostasy from God,) under which it _groaneth_, unto this day, Rom. viii. 22, 23. and shall not be delivered from it, till the scene of time, and things shall be changed, and the saints shall be fully possessed of what they are now waiting for, to wit, the _adoption_, or _the redemption of their bodies_.
2. God is pleased to deny his people that perfection of holiness here, which they shall attain to hereafter, that he may give them daily occasion to exercise the duties of self-denial, mortification of sin, faith, and repentance, which redound to his own glory, and their spiritual advantage. This leads us,
II. To consider that we daily break the Commandments of God, in thought, word, and deed.
1. In thought; to wit, when the mind is conversant about sinful objects, in such away, as that it contracts defilement. It is a sign that the wickedness of man is very great, when, _every imagination of the thoughts of his heart is only evil_, and that _continually_, Gen. vi. 5. Now the sinfulness of the thoughts of men, consists in four things;
(1.) When they chuse, delight in, and are daily conversant about things that are vain, empty of what is good, and have no tendency to the glory of God, or the spiritual advantage either of ourselves or others. The least vain thought which contains an excursion from our duty to God, brings some degree of guilt with it; but when the mind is wholly taken up with vanity, so that it is turned aside from, or takes no delight in those things that are of the highest importance, this will have a tendency to vitiate the mind, and alienate it from the life of God.
(2.) The thoughts of men may be said to be sinful, when they are not fixed, or intensely set, on God and divine things, when engaged in holy duties; and that either, when worldly cares or business, how lawful soever they may be at other times, have a tendency to divert our thoughts from them, being altogether inconsistent therewith. Or when our minds are conversant about spiritual things unseasonably, so as to be diverted from our present design; as, when we are joining with others in prayer, instead of bearing a part with them, in having the same exercise of faith, and other graces, which supposes that our thoughts are employed about the same object with theirs, we are meditating on some other divine subject, foreign to the present occasion.
(3.) Our thoughts may be said to be sinful, when they are conversant about spiritual things, without suitable affections, and, consequently, meditating on them as common things, in which we are not much concerned; as when we are destitute of those holy desires after, or delight in God, when drawing nigh to him in holy duties, which his law requires. And this will more evidently appear, when, by comparing the frame of our spirit therein, with what we observe it to be in other instances, we find, that our affections are easily raised, when engaged in matters of less importance, but stupid, and unconcerned about our eternal welfare, in holy duties; which is accompanied with hardness of heart and impenitency, and sometimes with uneasiness and weariness, as though they were a burden to us.
On the other hand, our affections may be raised in these duties, and yet we be chargeable with a sinfulness of thought therein; as,
[1.] When the affections are raised by things of less importance, while other things that are more affecting, are not regarded. As, supposing a person is meditating on Christ’s sufferings, and he is very much affected with, and enraged at the treachery of Judas, that betrayed him, or the barbarity of the Jews, that crucified him; but not in the least with the sin of the world, that was the occasion of it, or the greatness of his love, that moved him to submit to it.
[2.] When our affections are raised in holy duties, and this is all that we depend upon, for justification and acceptance in the sight of God, vainly supposing that our tears will wash away our sins, being destitute of faith in the blood of Christ.
[3.] When we are concerned about the misery consequent on our sins, but are not in the least inclined to hate them, nor grieved at the dishonour brought to the name of God thereby.
This leads us to consider the causes hereof, and remedies against it. If we do not find that our affections are raised in these religious exercises, as they have been in times past, we ought to enquire into the reason thereof; whether this be not attended with some great backslidings from God, which might first occasion it. Sometimes it proceeds from a neglect of holy duties, either public or private; at other times, from presumptuous sins, committed, or continued in, with impenitency. And we often find, that our being too much embarrassed with, or immoderately engaged in our pursuit of the profits or pleasures of this world, stupifies and damps our affections, as to religious matters, so that they are seldom or never raised therein.
As to the remedies against this stupid and unaffected frame of spirit; we must not only repent of, but abstain from those sins, that have been the occasion thereof; meditate on those subjects, that are most suitable to our case, which have a tendency to enflame our love to Christ, and desire after him, and our zeal for his glory; and often confess and bewail our stupidity and unbecoming behaviour in holy duties; earnestly imploring the powerful influence of the Spirit of God, to bring us into, and keep us in a right frame of spirit for them.
(4.) We have reason to charge ourselves with sin, when guilty of blasphemous thoughts; as,
_1st_, When we have, by degrees, brought on ourselves a disregard of God, either by living in the neglect of holy duties, or allowing ourselves in the practice of known sins.
_2dly_, When, before we were followed with these thoughts, we have found that we gave way to some doubts about the divine perfections; or, through the ignorance, pride and vanity of our minds, have contracted an habitual disregard to, or neglect of that holy reverence with which we ought to meditate on them.
_3dly_, When we can hear those execrable oaths or curses, by which some profanely blaspheme the name of God, without expressing our resentment with the utmost abhorrence and detestation.
_4thly_, When we find, that being followed with blasphemous thoughts, our hearts are too prone to give in to them, as though they were the sentiments of our mind; whereby we do, as it were, consent to them, instead of rejecting them with the utmost aversion.