<strong>The</strong> <strong><strong>Sin</strong>fulness</strong> <strong>Of</strong> <strong>Sin</strong>Ralph Venning(4) For hating sin, and repenting for and from it, thereby taking a holy, just andgood revenge on it and ourselves.(5) That we may love and serve God at a better rate than we ever did in the littleand short time of innocence itself.(6) And, lastly, that this black spot may serve to set off the admirable,incomparable and transcendent beauty of holiness.And now to the text itself, which may have this for its title: <strong>The</strong> just vindication ofthe Law of God, and no less just accusation and condemnation of the sin of man.Its connexion with what precedes is as follows: the Apostle had said that thecommandment which was ordained to life, he found to be unto death. Hence anobjection is raised, in verse 13: Seeing the commandment is good, how then can itbe unto death? 'Was that which was good made death to me?' To this he answers:(1) By way of negation and abhorrence, 'God forbid!' Far be it from me or anyoneelse to think so! No! By no means! To find fault with the law would be to find faultwith God. <strong>The</strong> law is not to be blamed. What is, then? for something is to beblamed.(2.) To this he answers, by way of affirmation and accusation, that sin is the truecause of death. <strong>The</strong> commandment condemns, or is death to man, not of itself, butbecause of sin. Hereby sin appears--not only like itself, but itself--sin, yea sinful,yea exceeding sinful sin; not in a disguise, as it is when committed, but in its ownlively colours, or as we should rather and more appropriately say, its dead anddeadly colours.It is, he says, 'Hamartia', sin in the abstract, and that is reiterated and repeated forcertainty and assurance, as Pharaoh's dream was. It is sin, it is sin, and this sin is'Hamartolos', sinful or a sinner; it is nothing else but sinning and sinful sin. It ismasculinely and vigorously sinful--for though Erasmus concludes that thisconjunction of masculine and feminine in the Greek is the Attic dialect, others thinkthat the Apostle brings in sin as if it were a person. In verses 17 and 20 he says: 'Itis not I, but sin', as if it were a person. Unless we may read it as Faius does: thatthe 'Hamartolos', the sinner, might become sin; this is the same sense as theobjection made in verse 7, Is the law sin?; that is, Is it criminal and guilty? But,however we read it, we are sure of this, that it denotes the malignant, pestilent andpernicious nature and operation of sin, its own name being the worst that can begiven to it. Yet, as if this were not meaningful enough, it is so Kath huperbolon,exceeding, above measure, excessively, or in the highest degree sinful. For ahyperbole is an extraordinary and the highest degree of speaking. <strong>The</strong> Arabicversion has it superans excessum; it is extremely, indeed beyond all expression,sinful.I may illustrate the scope and meaning of all this by a common occurrence: It is asif a criminal said to the judge, Oh, my Lord, how cruel and unmerciful you are tocondemn me to die! No, says the judge, it is not I, it is the law. I am only themouth of the law. No, says the law, it is not I, it is sin. If you had not sinned, Iwould not have condemned, for 'the law is not against the righteous' (1 Timothy1.9). No, against such there is no law (Galatians 5.23), no condemnation from it.You may then in me, as in a glass, see what a deadly, destructive and killing thing4
<strong>The</strong> <strong><strong>Sin</strong>fulness</strong> <strong>Of</strong> <strong>Sin</strong>Ralph Venningyour sin is. Every mouth must be stopped, there is no room for complaint againstGod or his law, for, like all others, by becoming guilty you have fallen short of theglory, and are subject to the judgment of God (Romans 3.19-23). So, by thecommandment, sin appears to be a desperate, malignant thing, the proper, trueand only cause of man's condemnation and death.From this brief yet clear account of the text and context, the following truths arededucible:1. <strong>The</strong> law of God as a whole and in every part is good. It is not only not sin, i.e.not culpable or criminal (verse 7), or only just (verse 12), or spiritual (verse 14),but good (verses 12,13) It is good, not only in itself, but relatively in its institutionwith respect to man, for it was ordained to life (verse 10).2. This good law, when transgressed, makes man over to death. Patience, thattemperate and harmless thing, if abused, turns to rage and fury. So the law, goodthough it be, when abused condemns and kills.3. Though the law condemns man's fault, and man for his fault, yet still the law isgood and not to be blamed. <strong>The</strong> law is as good as ever it was; it is to be justifiedby man, even when it condemns man. Man had no reason to break the law, and hehas none to find fault with the law, though it binds men over to death for breakingit.4. It is not the law, but sin, that works man's death and ruin. <strong>Sin</strong> aims at no less,and if grace does not prevent, it will end in no less, for the end and wages of sin isdeath (Romans 6.21,23).5. <strong>Sin</strong> works man's death and destruction by that which is good, namely, the law.When sin has used man to break the law, it uses the law to break man, to undohim by condemnation and death.6. <strong>Sin</strong> is therefore exceedingly sinful and wicked. It is most immeasurably spiteful,poisonous and pernicious, because it kills men. And not only so, but it kills them bythat which is good, and was appointed to man for life; it turns food into poison. Utagnoscatur quam sceleratus peccator sit hoc peccatum, et quam pestifera res, dumper mandatum rem solutiferam, exserit virus suum (In order that it may berecognised how vicious is the sinner, and how pernicious the matter, this sin, whilethrough the commandment yielding a healthy result, produces its own poison),Clarius. This is like the horrid and cursed wickedness our stories tell us of, wherebya King was wickedly poisoned by the Cup of Blessing.7. Lastly, sin by the commandment appears to be excessively sinful. If we look onthis through the microscope-glass of the law, it will appear a most hideous, devilishand hellish thing, the most wicked, mischievous, virulent, villainous and deadlything that ever was. <strong>Sin</strong>ful sin! Worse than the Devil! More will be said of this later.I will not pursue any of these divisions separately, for I shall have occasion enoughto speak of each and every one of them in handling the sinfulness of sin, in relationto which I intend to observe the following order, showing:5
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