IN this first Verse, The generall matter of the first Verse. as you see, the Apostle affirmes thus much: That a man is vnder the Law, and the Law hath power and dominion ouer a man, so long as he liues, and no longer: thereby implying, that when a man is dead, he is freed from the Law, and so the generall Proposition is thereby implyed, That dead men are freed from the Law.

Now touching the truth of this, that the Law hath dominion ouer a man so long as he liueth, the Apostle ap­peales to the Romanes themselues, and to their owne knowledge: affirming that they knew it to be a truth, de­liuering his minde to them by way of interrogation, which is more emphaticall: and affirming the thing more strongly, and vsing a kinde and louing terme, a compel­lation [Page 5]of loue and good affection towards them, and im­plying the like good affection from them to him againe (Brethren.)

ANd then before he deliuer the thing it selfe, he in­serts a proofe of it: that the thing he affirmes was well knowne to them, namely this, that they were not ignorant of the Law, but had knowledge of it, and were well acquainted with it: For, saith he, I speake to them that know the Law, that the Law hath dominion ouer a man so long as he liueth.

So then, The particu­lars of this Verse. in this Verse wee haue these particulars laid before vs.

First, the thing the Apostle affirmes, namely this, that while a man liues, the Law hath dominion ouer him.

Secondly, this is not only affirmed as a truth, but as a knowne truth, euen a truth knowne to them to whom he writ, whom he stiles by the name (Brethren,) Know yee not, Brethren?

And thirdly, we haue the proofe of that, that the thing affirmed was knowne to them, because they were well acquainted with the Law, in these words: (For I speake to them that know the Law.) Interpretation

Let vs now a little examine the words of this Verse, touching the sense and meaning of them; Know yee not, Brethren? This interrogation or question is as much as an earnest affirmation, as if the Apostle had said, Cer­taynely you know it, I make no question of it, but you doe know it, and it is a thing well knowne to you. Bre­thren, first, beloued in the Lord, whom I affect in the Lord, and respect, as those that are conioyned with me, by one band of one Truth, one Faith, one hope of salua­tion, and by the band of the same Spirit of Iesus Christ, for I speake to them that know the Law, that is, I speake to them that are well acquainted with the Law.

No doubt, the Apostle meant chiefly the Christian Iewes that were among the Romanes, the Iewes conuer­ted to the faith of Christ. And by the Law we are to vn­derstand the Morall Law of God, as appeares plainely by that instance the Apostle giues afterward, Verse 7. Thou shalt not lust. That the Law hath dominion, &c. for the right vnderstanding of these words wee must know, that the morall Law of God in the force and strength of it, and as it is in it selfe considered, is an hard Lord or Master, it requires exact, and perfect, and per­petuall obedience to it, and it binds ouer to the curse for the least breach of it, and through the corruption of na­ture, it stirs vp to sinne, as the Apostle shewes afterward in this Chapter.

When therefore the Apostle saith, The Law hath do­minion ouer a man; his meaning is, that the Law hath power ouer a man, as an hard Lord or Master, to require of him exact, perfect, and perpetuall obedience to it, and to accuse, and to condemne him, and to binde him ouer to the curse for the least breach of it: and through the corruption of his owne nature to stir him vp to sinne (as long as he liueth.) The word (liueth) is not here to be taken at large, as if the meaning were, as long as a man liues in this world, but with relation to the Law, as it is said Verse 4. Dead to the Law, so here (as I take it) the Apostle meanes, liueth to the Law (that is) so long as a man is a liuing man to the Law, so long as a man liues vnder the Law, and is not freed from it by Christ. Thus then briefly conceiue we the meaning of the Apostle in the words of this Verse, as if he had said,

My beloued in the Lord, whom I affect in the Lord, and respect as those that professe the same Truth, the same Faith, and hope of Saluation with me, and are knit to me by the bond of the same Spirit of Christ: you certaynely know this to be a truth that I affirme, it is a thing well knowne to you; for I am sure, I speake to such as are well acquainted with the [Page 7]Law, euen with the morall Law of God: that the morall Law of God hath power ouer a man to require of him exact, per­fect, and perpetuall obedience, and to accuse, and to condemne him, and to binde him ouer to the curse for the least breach of it: and through the corruption of his owne heart, to stir him vp to sinne so long as he is a liuing man to the Law, and liues vnder the Law, and is not freed from the power of it by Christ.

Come we now to such things as are hence offered for our instruction.

First, obserue wee that the Apostle deliuering this Position,

That the Law hath dominion ouer a man as long as he liueth, he doth not barely affirme it, but he deliuers it as a knowne truth, as a truth certainely knowne to them, to whom hee writ. And hee saith to them, Know yee not? which is as much as if he had said, Certainely you doe know it to be a truth, it is a thing well knowne to you, that the Law hath dominion ouer a man so long as hee liueth.

Now, the Apostle setting downe this as a thing known to them, to whom he writ, they being such as had liued vnder the Law in former times, he giues vs to vnderstand thus much:

That we are to be well acquainted with the Doctrine we liue vnder, Doctrine 1 Men are to be familiarly ac­quainted with that doctrine of the Word of God, that is taught amōgst them. that doctrine of the Word of God that is taught amongst vs, and deliuered to vs, must not bee strange to vs, but it ought to be familiar and wel knowne to vs, and we are to be well acquainted with it.

As the Apostle said here to them, who not long before liued vnder the Law, You know the extent, the reach and power of the Law, that the Law hath dominion ouer a man so long as he liueth; so it must be with vs now li­uing vnder the Gospell: We must be so well acquainted with the doctrine of the Gospell, euen with the extent and reach of the Gospell, and with all points of sauing [Page 8]knowledge, expressed and made knowne in the doctrine of the Gospell, as that the Ministers of the Gospell in teaching and preaching, may be able to say to vs and that truly, You know this, or you know that point of sa­uing knowledge, and this or that point of sauing know­ledge is a thing well knowne to you.

And for this, we haue not only euidence and ground in this Text, but in other places of Scripture. 1. Cor. 10.15. saith the Apostle, I speake as to them which haue vnder­standing, iudge yee what I say: as if he had said, That which I deliuer to you concerning the Sacrament, (for of that hee speakes in the next Verse) I speake it, as to those that are well acquainted with the doctrine of the Sacrament, euen with that high and heauenly mysterie of the Gospell; and I refer my selfe euen to your owne iudgement, I doubt not, but you are able to iudge and discerne of the truth I deliuer to you; you are well ac­quainted with it. And indeed this is the thing that was promised and foretold, Ierem. 31.34. that in the time of the new Testament, men should not teach one another, saying, Know the Lord, but there should be such a plen­tifull measure of knowledge in them, that should liue vnder the Gospell, as that all should know it, euery one should be acquainted with the doctrine of the Gospell. And to this purpose are those exhortations, 1. Cor. 14.20. That wee should not be children in vnderstanding; Heb. 13.9. That wee should not be carryed about with diuers strange doc­trines. And to this end the Apostle saith, Ephes. 4.8. That Christ ascending vp on high, led captiuitie captiue, and gaue gifts vnto men. Vers. 11. some to be Apostles, and some Prophets, and some Euangelists, and some Pastors and Teachers: then Vers. 14. That we henceforth be no more children, tossed to and fro, and carryed about with euery winde of doctrine by the sleight of men, and cun­ning craftinesse, whereby they lye in wait to deceiue, that we should be of a riper age in the knowledge of the doc­trine [Page 9]of the Gospell: that we should be well acquainted with the doctrine of the Gospell, and with the mysteries of Saluation.

And therefore certainely this is a dutie incumbent, Vse. Reproofe of such as are now ignorant of the prin­ciples and grounds of the Gospell. and lying on euery one of vs, now in the time of the Gospell, the doctrine of the Gospell taught amongst vs must not be strange to vs, but it ought to be familiar and well knowne to vs, we are to be well acquainted with it: but alas, I must needs here breake out into a complaint, it is farre otherwise with too many amongst vs: How many haue we that are ignorant of the very first principles and grounds of the Gospell! they know not God as hee hath reuealed himselfe in the face of Iesus Christ.

Some are so grosly ignorant, as they know not what Christ is, they are not able distinctly to speake of the na­tures of Christ, of his Office, and of his worke of Me­diation, these are strange things to some, as the Prophet Hosea saith, Hesea 8.12.

They know not how they may be made partakers of the benefits of Christ; what Faith is, what Repentance is, what belongs to Mortification and to Sanctification, nor how they may be saued by Christ: which indeed is grosse and palpable ignorance, and a fault that cannot be sufficiently taxed now in these dayes and times, wherein the Gospell shines most cleerely, and especially where there hath beene, and now be meanes of instruction; that men should be so grosly ignorant, it is a monstrous shame, yea it is a sinne that one day (without repentance) shall presse men downe to the bottomelesse pit of hell: and shall much increase their condemnation and torment in hell.

For certainely, where the meanes of sauing know­ledge haue beene greater, and not a profiting by them in a measure answerable to the greatnesse of them; there iudgement shall be greater, and condemnation deeper; and know it for a truth, it is the Word of God vttered [Page 10]by the Apostle, Rom. 2.16. Thou that now liuest vnder the Gospell, shalt one day come to be iudged by the Gospell, and if thou be found ignorant of things reuea­led in the Gospell, and that thou hast not profited by the doctrine of the Gospell, which hath beene preached in thy nearing, euen the Gospell and Doctrine of sauing comfort that thou hast heard, shall be a bill of indict­ment against thee, and shall condemne thee: For thou be­ing ignorant of the doctrine of saluation, which thou oughtest to know, and mightest haue knowne if thou hadst beene carefull to learne it, how canst thou looke to be saued? yea, consider yet further what the Apostle saith, 2. Cor. 4.3. ‘If the Gospell be hid, it is hid to them that be lost: if now in the cleere shining light of the Gospell thou see not that light, but be blinde and ignorant of the mysteries of saluation, thou hast cause to feare that it brands thee out for a reprobate, that thou art as it were marked out for a cast-away, and one that without speedy amendment shall be damned in hell: ignorance of the doctrine of the Gospell in such as ought to know it, and might haue knowne it, is a fearefull sinne, it shewes not only want of grace, and want of sanctification, but that God euen now sits in iudgement vpon such persons, and hath begun to make knowne to them their reprobation and finall perditi­on, which he will certainely execute vpon them, vn­lesse they speedily repent.’

Oh, let these things be duly considered, and let them stirre vp euery one that is ignorant, neuer to rest till hee come to a measure of sound knowledge of the doctrine of the Gospell, that alone will yeeld him comfort in life and in death: yea when he commeth to stand before the iudgement Scate of Iesus Christ.

In the next place, the name and title of loue, the kind and louing compellation here vsed by the Apostle, is to be obserued, the word (Brethren.)

The Apostle stiles them, to whom he writ, Obser. by the name Brethren: thereby signifying (as I shewed you) his owne kind and louing affection towards them, that he did ten­derly and dearely affect them in the Lord, and respect them, as those that were conioyned with him, by the bond of one Truth, one Faith, and one hope of Saluati­on: Thereby also implying the like louing affection in them towards him againe: the point hence is this:

There ought to be a speciall and mutuall loue and good affection, Doctrine 2 A speciall and mutuall loue and good affe­ction is requi­red betweene the Teachers of the Word and Gods People. betweene the Teachers of the Word and Gods People: the Teachers of the Word are to loue and affect Gods People, with a brotherlike affections, and to tender their good, and to shew it forth that they doe ten­der it, by all good meanes to the vttermost of their power: and the people of God are to take notice of that loue where it is, and to acknowledge it, and to answere it with like loue and good affection againe. 2. Cor. 6.11. saith the Apostle, O Corinthians, our mouth is open vn­to you: our heart is made large. And then Vers. 13. hee requires the like loue of them againe. Now (saith hee) for the same recompence, euen in liew of my loue againe, Be yee also enlarged. And the Apostle in many places te­stifies his loue to the Church and People of God: as, Philip. 1.8. 1. Thess. 3. from Vers. 5. to the end of the Chapter; and hee requires like loue againe from Gods People to their Teachers as appeares, Rom. 15.30. where he intreats the helpe of their prayers as a testimonie of their loue. And, 1. Thess. 5.12, 13. saith the Apostle, We beseech you, Brethren, that yee know them, which la­bour among you, and are ouer you in the Lord, and admonish you; Vers. 12. That yee haue them in sin­gular loue for their works sake. Not to enlarge the point; the reason of this, that there ought to be a speciall and mutuall loue betweene the Teachers of the Word and Gods People, is this:

It is a loue to Gods People, Reason. that makes the Teachers [Page 12] of the Word carefull, and conscionable, and faithfull, in the discharge of their dutie: and it is loue againe from Gods People to their Teachers that makes them profit by them, when they know and acknowledge the Word of their Teachers: whether they be the words of instru­ction, of comfort, or reproofe, or the like, not to be words of course, but of conscience, and to proceed out of a loue and tender care ouer them for their good. Oh, it makes them to esteeme highly of them, and to take profit by them. And therefore for the vse of this.

Hence it is that men profit not by the teaching of the Word, Ʋse. Whence it is that men pro­fit not by the teaching of the Word, as they ought and might. as they ought, and might doe; because indeed they acknowledge not the loue of their Teachers, and their tender care ouer them for their good: and especial­ly when they iustly taxe and reproue them for their sins, then they quarrell with the affection of their Teacher, and then they thinke he speaks out of spleene or malice, and then they thinke he loues them not, and so they hin­der their owne profiting by his teaching.

Wee must therefore take notice of this dutie, and as wee see and discerne a loue and good affection in our Teachers towards vs, and that they haue a tender care o­uer vs for our good, and doe shew it forth in instructing, in comforting, in admonishing, and in reprouing vs iust­ly for our sinnes: so we are to take notice of that loue and tender care, and to answere it againe with like loue and good affection; yea, euen when they doe iustly reproue vs for our sinnes, and shew vs the iudgements of God due vnto vs for the same.

And let such as will not now acknowledge the loue and care of such as labour with them, to doe them good, by reprouing them for their sinnes, and seeke to draw them out of their sinnes to amendment of life, know, that the Lord by his ouer-ruling hand will so bring it to passe, that in their extremities they shall be forced to ac­knowledge it, and then they shall iustifie the loue of such [Page 13] as did formerly reproue them, yea haply then they shall wish for their prayers, as Pharaoh did for the prayers of Moses and Aaron, when the hand of God was on him, Exod. 8.8. and as the stubborne Israelites did, the prayers of Samuel, whom not long before they neglected, 1. Sam. 12.19. Yea, wicked Ieroboam in case of extremitie sends to the Prophet, whose doctrine he would not follow, and no worse a messenger then his owne Wife, 1. King. 14. And we may obserue it, that many (who at other times) regard not what the Ministers of the Word say to them, in tender care ouer them for their good, yet in time of extremitie are forced by the powerfull hand of God, to send and to seeke to them for comfort, and haply then, by the iust iudgement of God can find no comfort from them, but are left in their miserie.

Let vs therefore now take notice of the loue and ten­der care of our Teachers ouer vs for our good, & learne to answere it with like loue and good affection againe: and let vs haue them in singular loue for their works sake.

The next thing here to be obserued, is the proofe the Apostle brings, that they to whom he writ, knew the thing affirmed by him to be a truth, in these words, For I speake to them that know the Law.

The Apostle makes this a proofe, that they knew the thing he affirmed to be true, That the Law hath domini­on ouer a man as long as he liueth. Obser. Because they knew the Law; he reasons from their knowledge of the gene­rall to their knowledge of the particular, thus: You know the Law, you are expert and skilfull in the Law, and you are well acquainted with the Law, and there­fore you know this particular: that I affirme touching the Law, that the Law hath this particular vse, that it hath dominion ouer a man as long as he liueth. You know the doctrine of the Law, therefore you cannot be igno­rant of this particular touching the Law, but you must needs know it that the Law hath this particular vse, to [Page 14] exercise dominion ouer a man as long as he liueth, the Apostle thus reasoning, giues vs to vnderstand thus much.

That sound knowledge of the Law, Doctrine 3 Sound know­ledge of any part of Gods Word, is not only a know­ledge of the truth and sub­stance of it, but a know­ledge also of the particular vse of it. or of any other part of the Word of God, doth necessarily infer a know­ledge of the vse of the Law, or of that other part of the Word. Such as are thorowly informed in the doctrine of the Law, or of any other part of the Word of God, and are well acquainted with it, they know the particular vse of the Law, or of that part of the Word, wherewith they are so acquainted, if men knew the will of God reuealed in his Word, as they ought to know it, either comman­ding dutie, promising mercy, or threatning iudgement, they know not only the substance and truth, but they know also the particular vse of that commandement, of that promise, and of that threatning denounced in the Word of God; there is not onely a knowledge of the truth and substance of it, but a knowledge also of the particular vse of it. And hence it is that the Apostle ex­horts, Rom. 12.2. that the Romanes should be changed by the renewing of their minde, that they might proue what is the good will of God, and acceptable, and per­fect. His meaning was that they should labour not only to be inlightned and to haue knowledge of the good, and perfect, and acceptable will of God, but that they should labour also that they might acknowledge it, ap­proue and embrace it, in the right and holy vse of it, and in the vse of it pleasing to God. We find that the Apostle thus prayed for the Colossians, Col. 1.9. that they might be fulfilled with knowledge of the will of God, and then he subjoynes and addes further, in all wisdome and spirituall vnderstanding, as if he had said: I pray for you, not only that you may be fulfilled with knowledge, and haue a great measure of knowledge of the will of God, and may know it in the truth and substance of it, but that yee may also rightly and wisely know and vnder­stand it, that you may wisely conceiue the truth of the [Page 15] Word of God, and may wisely discerne the right and true vse of it in euery particular. These places, not to adde any more, doe sufficiently cleere and proue that if men know the will of God reuealed in his Word as they ought, in the commandements, in the threatnings, and in the promises of it: they know the particular vse of those commandements, of those threatnings, and of those promises. And where there is sound knowledge of any part of the Word of God, there is knowledge both of the truth and substance, and of the particular vse of it. And the reason of it is this:

We must needs hold this for a truth, Reason. that the comman­dements, threatnings, and promises of the Word of God are not soundly and thorowly vnderstood and knowne, till they be so vnderstood and knowne, as they are ex­pressed and laid forth vnto vs in the Scripture. Now in the Scripture they are not deliuered in the truth and sub­stance of them only, but the particular vse of them is al­so manifested and made knowne, and therefore without question they are not soundly knowne to vs, and we are not thorowly acquainted with them, till we know and be well acquainted with the particular vse of them: That be­ing tendered to vs in the Scripture as well as the matter and substance of them, and therefore for the vse of it.

Let no man deceiue himselfe, Vse. Admonition to such, as rest onely in the knowledge of the truth and substance of the Word of God. fancy not to himselfe as many doe, that thou knowest the doctrine of the Word in any part of it, as thou oughtest to know it, because haply thou knowest the truth, and substance, and matter of it, if thou rest in that knowledge thou deceiuest thy selfe, thou knowest not the doctrine of the Word as thou oughtest to know it. If thou would'st haue sound know­ledge of any commandement, of any promise or comfort recorded in the Booke of God, thou must seeke to know it, not only in the matter and substance of it, but in the particular vse of it. That is the thing thou art to labour for, if thou wouldst soundly know it.

Haply some may say; Quest. How shall I come to know the particular vse of any part of the Word of God, and be sure that I know the particular vse of it?

I answere, Answ. thou shalt come to know the particular vse of a cōmandement of God, or a promise, or a threat­ning recorded in the Word of God, by applying of it and making vse of it to thy selfe, if thou haue an expe­rimentall knowledge of any part of the Word of God, if thou not only knowest the matter and truth of it, but thou knowest it for thy selfe, as Eliphas said, Iob 5.27. If thou hast experience of it in thine owne particular; for example, thou not onely knowest what the commande­ments of God forbid, or what they require, but thou art thereby brought to a knowledge & sight of thine owne particular sinnes; and thou knowest then for thine owne particular direction, & thou not only knowest the curse of the Law due for sinne, but thou art thereby truely humbled through a sight of thine own miserie: and thou not onely seest and vnderstandest the goodnesse of God, but thou doest euen taste and feele the sweetnesse of his mercy, Psal. 34.8. as it is made knowne in his promises.

If it be thus with thee, certainely then thou art come to the knowledge of the particular vse of the comman­dements, of the promises, and of the threatnings found in the Booke of God, and thou mayest be sure thou knowest the particular vse of them, and that is the thing thou art to labour for; and to stirre thee vp and to helpe thee forward in this, consider with me only thus much.

‘Though a man know the things that are reuealed in the Word of God exceeding well, yea if he haue such a measure of knowledge touching the truth and sub­stance of the commandements and promises found in the Word of God, as he is able to speake of them to good purpose, euen to informe others in the truth and substance of them, yet if he know not the particular vse of them, he is nothing better for his knowledge. [Page 17] A man is nothing better for his knowledge of the truth of the sweetest promises of the Gospell, if hee know not the particular vse of them; nay, hee is much worse for that knowledge, for that knowledge, if he rest in it and goe no further, shall much increase his condem­nation.’ Wee will easily yeeld that the knowledge of the death of Christ is a singular knowledge, it is the ground of singular comfort; yet I dare be bold to say, that euen that knowledge, not seconded with a know­ledge of the particular vse of his death for the remission of sinnes and sanctification, brings a singular iudgement, euen a great increase of condemnation.

Oh then labour wee not onely to know the truth and substance of the Commandements of God, and the truth and substance of his Promises, but labour we al­so to know the partlcular vse of them, and to that end, let vs neuer rest till wee know them for our selues, and haue experience of the truth of them in our selues, and that wee are able to say with DAVID, Psalm. 119.105. Thy Word is a Lanthorne vnto my feete, and a light vn­to my path: thy Word doth not only inlighten me, but it is a guide and direction to my particular steps.

If it be thus with thee, then thou knowest the parti­cular vse of the doctrine of Gods Word, and that know­ledge will be truely profitable and truely comfortable to thee.

Now we are come to that the Apostle affirmes in this Verse, namely this: (That the Law hath dominion ouer a man as long as hee liueth) and the point hence offered is this:

That so long as any man is as a liuing man to the Law of God, Doctrine 4 A man vnder the moral Law of God, is vn­der the power and dominion of the Law. so long as a man is vnder the morall Law of God, so long is hee vnder the power and vnder the do­minion of the Law, the Law hath power ouer him, to require of him exact, and perfect, and perpetuall obe­dience, and to accuse, and to condemne, and to bind him [Page 18] ouer to the curse of the Law for the least breach of it, and through the corruption of his owne nature to stirre him vp to sinne.

Thus is euery one that is vnder the Law, vnder the power of it, he is vnder the rigour of the Law, and vn­der the curse of it, and vnder the Law to be stir'd vp by it to sinne through his owne corruption.

This we see cleere from this Text, it is the very Pro­position of the Apostle: I will no further stand to proue it, but rather shew who they be that are vnder the Law, for it may bee demanded who those bee that are vnder the Law? We now liue in the time of the Gospell, and vnder the preaching of the Gospell, it may seeme that no man amongst vs is vnder the Law, and therefore I say the question may be,

Who are they that are vnder the Law? Quest.

To this I answer, Answ. That all those are vnder the Law whosoeuer they be, that are not freed from it by Christ, euen as many as are not iustified by Christ, and acquit­ted and discharged from the rigour and curse of the Law by Christ, they are vnder the Law, and such are all those who as yet doe not truely beleeue in Christ, but are as yet in their naturall state and condition, they are vnder the Law: euidence and proofe of this wee haue, Galat. 4. vers. 4, 5. The Apostle there saith, Christ was made vnder the Law, that he might redeeme them which were vnder the Law, that wee might receiue the adoption of the Sonnes: whence wee may easily gather, that those that are iustified by Christ, and adopted to be the children of God, they are redeemed, and they are set free by Christ from vnder the Law. And such as are not iustified by Christ, and adopted to be Gods children, they are still vnder the Law. Ephes. 2.3. The Apostle saith, that all men are borne the children of wrath, that is, are naturally vnder the malediction & curse of the Law, and therefore so long as they are in their naturall state [Page 19] and condition, they are vnder the Law. 1. Tim. 1.9. the Apostle saith, the Law is not giuen to a righteous man (that is) one that is iustified by Christ, and iust also by a measure of inherent holinesse, though imperfect: but it is giuen to the lawlesse and disobedient, to the vngodly, and to sinners, to the vnholy and to the prophane. These testimonies of Scripture doe sufficiently cleere the point, That as many as are not iustified by Christ, as many as are not acquitted and discharged from the rigour and curse of the Law by Christ, euen as many as are yet in their na­turall state and condition, they are vnder the Law, they are vnder the rigour and curse of it.

For the vse of this point, Vse. let as many as are yet in their naturall state and condition, The fearefull condition of such as are in their naturall state and con­dition disco­uered. take notice of their fearefull condition, so long as they are in that state, they are vnder the Law, the Law hath power ouer them to require of them exact and personall obedience to it, and to accuse and condemne them for the least breach of it, and they haue no whither to flie for succour and for reliefe, they cannot hide themselues vnder the wings of the Gospell, for they are vnder the Law, and not vnder the Gospell, neither can they goe to God with any hope of reliefe from him, for (being vnder the Law) they come to God as to an angrie Iudge, clothed with Iustice and Iudge­ment, and readie to powre downe his wrath, and to exe­cute his vengeance vpon them. Few there be that see, or at least consider this fearefull condition in which they are, being in their naturall state and condition: Nay, blind & ignorant people thinke themselues in very good case being of that state, and they like it well, and delight to be vnder the Law, and they commonly thus plead for themselues, That they say their prayers duely and truely, they meane well to Godward, and they deale truly with all men, and therefore they hope God will haue mercy on them, and hold them excused for their offences. Poore soules! they see not in what a miserable state and condi­tion [Page 20] they are, thou mayest doe all these things and yet be in thy naturall condition, and so long as thou art in thy naturall state and condition, thou art vnder the Law, thou art vnder the rigour and curse of the Law, & though thou liue vnder the Doctrine of the Gospell, yet the pro­mises of the Gospell as yet belong not vnto thee, thou hast nothing to doe with them as yet, and if thou die and be taken out of this life in that state, thou must looke for nothing but iudgement without mercy, for the Law is mercilesse, it doth neither promise nor reueale mercy: and therefore take notice of thy fearefull estate and con­dition, and hasten out of it. Come wee now to the se­cond Verse.

IN this Verse and in the Verses following (as before I haue shewed) the Apostle doth amplifie his Argument, by which he proues that true Beleeuers are freed from the Law, by a similitude taken from the Law of Marriage, the seuerall proportions of it I haue laid forth heretofore, I will not now stand to remember them. As this second Verse hath respect to the Verse foregoing, it contaynes an illustration of that Propositi­on: That the Law hath dominion ouer a man as long as he liueth; from the example of a married woman; the A­postle hauing said, that the Law hath dominion ouer a man so long as he liueth. In this Verse he doth illustrate and set that forth by the example of a woman that is married to an husband, namely thus, as it is with a wife, [Page 21] as a wife is vnder the power of the Law of Marriage, and by the Law of Marriage is bound to her husband, during the life of her husband, euen so long as her husband liues: so it is with a man that is vnder the Law, he is as it were married to the moral Law of God, he is vnder the power of the Law so long as he liues.

Now whereas this example may seeme not answer­able to the Apostles Proposition, his Proposition being this, That a man is vnder the dominion of the Law so long as he liueth, and this example runneth thus, That a wife is vnder the Law of Marriage not so long as shee liueth, but so long as her husband liues, that scruple is easily answered, if wee consider the drift and purpose of the Apostle, which is this, to shew that death sets a man free from the Law of God, (in what sense we shall see af­terward) as death sets a wife free from the Law of Mar­riage, that is the purpose of the Apostle, whether it be by the death of the wife or by the death of the husband it skils not, that purpose is still held and kept.

Now in this Verse considered by it selfe, wee haue more particularly two things offered to our conside­ration.

First, that a wife is bound to her husband so long as he liues, and this the Apostle propounds with a descrip­tion by her condition, as shee is a wife, that shee is a wo­man in subiection to a man: and withall hee shewes how shee is bound to her husband, as that she is vnder a Law, and bound to him by a Law. The woman (saith the A­postle) which is in subiection to a man, is bound by the Law to the man while he liueth.

The second thing is this, that a wife is freed from her husband when her husband is dead. And that the Apostle sets downe in the proofe of it, thus: That her husband being dead, shee is set free from that Law that binds her to her husband, and therefore then she is freed from him. But (saith the Apostle) if the man be dead, shee is deli­uered [Page 22] from the Law of the Man: and so we see the gene­rall matter and substance of this Verse.

THese words are a description of a wife, Interpretation and the mea­ning is, for the married woman the wife, as the A­postle speaks cleerely. 1. Cor. 7.39. The wife is bound to her husband (is bound by the Law to the man) the word (Law) is not here vsed in a large sense, for the morall Law of God (though indeed for a branch of it) but more strictly for the speciall and particular Law of Marriage, euen for that perpetuall Law made by God himselfe concerning Marriage, whereof we reade, Gen. 2.24. by which the husband and wife are bound one to another most neerely and most strictly, so as the Apostle saith, 1. Cor. 7.4. The wife hath not the power of her owne bo­dy, but the husband: and the husband hath not the power of his owne body, but the wife; and neither may the husband giue his body to another woman, nor the wife giue her body to another man. That is the speciall Law of Marriage, by which God hath bound the hus­band & wife each to other most neerly and most strictly. So then the Apostles meaning is this: The woman that is married to a man, is bound by the speciall and perpetuall Law of Marriage to that man alone (while he liueth) that is, du­ring his naturall life, so long as that man is aliue, but if the man be dead, these words are plaine; if that man be dead, that is, if his naturall life be taken away and deter­mined by any meanes whatsoeuer, shee is deliuered, shee is set free from the Law of Marriage, from that particu­lar Law of Marriage strictly binding her to that man a­lone, shee is then set free from that man, and the Law of Marriage doth not any longer binde her to him. Thus then wee may briefly take vp the sense of the words of this Verse, as if the Apostle had said.

For the woman that is married to a man, Meaning. the wife is bound [Page 23] by the speciall Law of Marriage, euen by that perpetuall Law made by God himselfe concerning Marriage, to that man a­lone to whom shee is married, to her husband, and may not giue her selfe to any other man during the naturall life of that man, but if that mans life be taken away and determined, then shee is set free from that particular Law of Marriage, and the Law of Marriage doth not any longer binde her to that man.

Here first, the mayne and principall thing intended by the Apostle in this Verse, comes to be considered, and that is the illustration of his former Proposition, by the example of a married woman: That as a married wo­man, a wife is vnder the speciall Law of Marriage, and by that Law is bound to her husband during the life of her husband: So is euery one that is vnder the Law, vn­der the power of the Law. Hence then we see the condi­tion of such as are vnder the Law, further set forth to vs, and the point hence is this:

That such as are vnder the Law, Doctrine 1 they are so vnder the power of it, He that is vn­der the Law, is as strictly bound to the rigour and curse of the Law, as a mar­ried woman is bound to her husband, during his life. as a married woman is vnder the power of the speciall Law of Marriage: a man that is vnder the Law, is as strictly bound to the Law, to the rigour and to the curse of it, as a married woman is bound to her hus­band during the life of her husband, and he can no more exempt himselfe from the power of the Law, nor winde himselfe from vnder the power of it, then a wife can iust­ly exempt her selfe from the lawful power and authority of her husband, and as a wife is to keepe her selfe only to her husband, so is he that is vnder the Law to keepe him­selfe only to the Law, & as yet he is to haue no meddling with the Gospell: and hence is the Law called by the A­postle, a yoke of bondage. Gal. 5.1. Be not intangled againe with the yoke of bondage, as if he had said, with that which is as a yoke and binds you most strictly to it selfe. And, Coloss. 2.14. the Apostle cals it an hand-wri­ting, an Obligation, a Bond. And putting out the hand­writing [Page 24] writing of Ordinances that was against vs, which was contrary to vs: in which comparison is notably set out, how strictly men that are vnder the Law are bound to the rigour of the Law, and to the curse of it, the Law is as a Bond, and they are as it were parties named within the Bond, and they are most firmely and strongly bound to the condition of that Bond, that is, to the rigour and curse of the Law.

The reason and ground of this truth, Reason. is the Iustice of God; for such as are vnder the Law are guiltie of sinne, and as yet are not freed from that guiltinesse, and it stands with the Iustice of God, that where there is guil­tinesse of sinne and no freedome from it, there death and damnation is due, and men that are guiltie of sinne and not freed from it by Christ, are most strictly bound by the Iustice of God to the curse of the Law, & there­fore certainely, such as are vnder the Law, are as strictly bound to the Law, euen to the rigour and to the curse of it, as a married woman is bound to her husband, during the life of her husband.

This for the vse of it, Ʋse. serues further to discouer to vs the miserable condition of such as be vnder the Law, The miserable state and con­dition of all such as are vn­der the Law discouered. e­uen of all such as are yet in their naturall state and condi­tion, they (as I haue shewed) are vnder the Law, they are in a most wretched and fearefull condition, they are as strictly bound to the rigour and to the curse of the Law, as a wife is bound to her husband, during the life of her husband, and they can no more exempt themselues from that power of the Law, nor winde themselues from vn­der the rigour and curse of the Law, then a wife can winde her selfe from vnder the lawfull power of her hus­band, during the life of her husband, which is a fearefull condition. Let all those consider it that are yet in their naturall state, and such are all they, whosoeuer they are, that willingly and wittingly goe on in any knowne sin, as in Pride, in Drunkennesse, in Malice, in Couetous­nesse, [Page 25] in Swearing, in Sabbath-breaking, or the like.

It is a common thing among men at this time, where­in wee keepe the memorie of Christ his Natiuitie, to powre out themselues to all manner of disorder, to Riot, Excesse, to Surfetting and Drunkennesse, to Carding and Dicing; well, know it, whosoeuer thou art, that giuest thy selfe to such disorder, and though thou hast warning to the contrary, yet thou wilt goe on in those wicked and damnable courses, it is a plaine euidence thou art a car­nall and sensuall man or woman, and thou art yet in thy naturall state and condition, and being so, take notice of thy feareful condition, thou art vnder the Law, and thou art bound to the rigour of the Law, and to the curse of it, euen to the bitter wrath of God in this life and for euer: some thinke it is too much strictnesse to forbeare those wicked and deuillish exercises, that men commonly giue themselues to at this time, and they thinke they may take more libertie to themselues: they take libertie indeede, but it is such a libertie as the Lord proclaymed, Ier. 34.17 a libertie binding them ouer to all the plagues & iudge­ments of God in this life, and without repentance to e­ternall woe and miserie in the life to come. Take notice of it whosoeuer thou art, that giuest thy selfe ouer to the lust of thine owne heart, and goest on in thy knowne sinnes wittingly and willingly, thou art in thy naturall state and condition, & being so, thou art vnder the Law, yea the Law is as thine husband, thou art as strictly bound to the rigour of the Law, and to the curse of the Law, as a wife is to her husband, and so thy case is feare­full: yea certainely, so long as thou art in that state, there is but a step betweene thee and hell, ‘there is no o­ther difference betweene thee and those that now lye frying in the fire of hell, but this, They are past recoue­ry, and thou in the great patience and long sufferance of God, art yet suffered for a time, how short or how long thou knowest not,’ to see if thou wilt accept of grace [Page 26] and saluation offered: which is a thing to bee thought on with trembling.

In the next place the Apostle (as we see) here describes a Wife in these termes, Obser. that she is a woman in subiecti­on to a man, meaning, the married woman, the Wife; the point hence is this:

That the condition of a Wife is subiection to her Hus­band, Doctrine 2 The condition of a Wife, is subiection to her Husband. a Wife ought to be a Woman subiect to her Hus­band, that is the thing that chiefly concernes her, and on this runnes the whole Scripture in euery place where the dutie of the Wife is expressed or vrged, as Gen. 3.16. Thy desire shall bee subiect to thy Husband, and hee shall rule ouer thee. 1. Cor. 14.34. Let your women keepe silence in the Churches; for it is not permitted vnto them to speake: but they are commanded to bee vnder obe­dience, as also sayth the Law. Ephes. 5.22. Wiues, sub­mit your selues vnto your owne Husbands, as vnto the Lord. Colos. 3.18. Wiues, submit your selues vnto your owne Husbands, as it is fit in the Lord, and so in many other places. To handle this point at large, would re­quire much time. Only take we notice in generall, that this subiection the Wife is to yeeld to her Husband, stands chiefly in two things.

In Reuerence both inward and outward, Wherin the subiection of the Wife to her Husband standeth. and in Obe­dience. The Wife is to thinke reuerently of her Hus­band, and to carry in her heart a reuerent awe and feare towards her Husband, and to shew it forth by reuerent speeches and gestures, and she is to yeeld obedience vnto him in all things honest and lawfull, and agreeable to the will of God. Thus did Sara, 1. Pet. 3.6. Sara obeyed A­braham, and called him Lord.

Now if Wiues duly examine themselues touching these things, Reproofe of such Wiues as yeeld not sub­iection to their Husbands. many will bee found exceeding defectiue, and farre short of that duty they owe to their Hus­bands, yea, many will bee found such as Michal was, 2. Sam. 6.16. euen such as despise their Husbands in their [Page 27] hearts, yea, some shew it forth in their speeches and ge­stures by scoffing and mocking, by tushing and puffing at their Husbands, yea, some sticke not to breake out into grosse and bitter termes against their Husbands, yea (which is most fearefull) sometimes to curse and to ban their Husbands, whom they ought to reuerence and feare. And as for obedience, Oh, how farre short are many Wiues, in that some sticke not to vtter it in plaine termes, that they will not doe this or that the Husband inioynes them, though it be a thing honest and lawfull, if he would neuer so faine! for Example, they will not leaue off this or that apparell, haply too fine for the mat­ter, or too garish for the fashion; let the Husband say or doe what he will or can, they will weare it.

Thus and many other wayes are Wiues wanting in their subiection vnto their Husbands, and they are hard­ly perswaded to it, because they are so neerely knit to their Husbands, euen one flesh with them, and they are their yoke-fellowes, and therefore they think it is vnrea­sonable, and that too much is laid on them, that they are inioyned to yeeld subiection to their Husbands.

Now then, 1 to perswade with such as make any con­science of their dutie; let Wiues consider these things: Arguments to perswade Wiues to yeeld subiection to their Hus­bands. First, if they refuse to yeeld subiection vnto their Hus­bands, they peruert the order of Nature, it is all one, as if the body should refuse to be guided by the Head.

Secondly, they violate the Ordinance of God, for God hath ordained, 2 that the Wife should be subiect to her Husband.

Thirdly, 3 they make themselues odious in the sight of God, and of all, that truly feare God. And

Last of all, 4 they blot and blemish all other their good qualities: admit the Wife is chaste, wise, discreet, frugall, an excellent Huswife and such like, yet if shee bee not subiect to her Husband, all these things are nothing worth, she brings a blot on them all, yea, vpon her Re­ligion, [Page 28] if she seeme religious, by denying subiection to her Husband, shee makes the name and word of God to be ill spoken of, Tit. 2.5. and shee hath but a shew and shaddow of Religion, shee denyes the power of it, shee hath no truth nor soundnesse of Religion in her, her Re­ligion will yeeld her no comfort.

Oh then thinke on these things, thou wife, whosoe­uer thou art, and be stir'd vp to yeeld subiection to thy husband, and lay aside all reasonings of the flesh, and la­bour thou to subdue all thy rebellious thoughts, that rise vp in thine heart to the contrary, and neuer rest till thou shew thy selfe reuerent toward thine husband, and obedient to him in all things, honest, lawfull, and agree­able to the will of God.

The next thing offered to our consideration, Obser. is the first thing here affirmed by the Apostle, namely this, That a wife is bound by the speciall and perpetuall Law of mar­riage to her husband, as long as he liues; and the point hence is the very Proposition of the Apostle,

That the wife is bound to her husband, Doctrine. during the life of her husband, The husband and wife are bound each to other, so long as they liue in this world. euen so long as her husband liues; and it is true also of the husband, that he is likewise bound to his wife, during the life of his wife, and so long as his wife liues.

The Law of Marriage binds the husband and the wife each to other, so long as they liue together in this world: and with this agrees that of the Apostle, 1. Cor. 7.39. he there deliuers the selfesame Proposition, that the wife is bound by the Law as long as her husband liueth: but if her husband be dead, shee is at libertie to marry with whom shee will, onely in the Lord. And Matth. 19. we reade, that the Pharises comming to Christ, tempting him and demanding, Vers. 3. whether it were lawfull for a man to put away his wife for euery fault, Christ brings them backe to the first institution of Marriage, and saith to them, Vers. 4. Haue yee not read, that He which made [Page 29] them at the beginning, made them Male and Female. Vers 5. and said, For this cause shall a man leaue Father and Mother, and cleaue to his wife, and they twaine shall be one flesh. Vers. 7. They reply and say to him, Why then did Moses command to giue a Bill of diuorcement, and to put her away? Christ answers againe, Vers. 8. That Moses, because of the harndesse of your heart, suffered you to put away your wiues, but (saith he) from the be­ginning it was not so. Where we see that Christ shewes that God hath so neerely conioyned Man and Wife to­gether, as that they are no more twaine but one flesh: and though Moses, for the hardnesse of their hearts, suf­fered them to giue a Bill of diuorcement; yet it was not so either by the first institution of Marriage, or in the practice of the first Age of the World: it was not so with Adam, with Seth, with Noah, with Abraham, with I­saac, and with Iaacob, they put not away their wiues for euery fault, but hauing taken wiues, they kept them till death, as God had ordayned, euen according to the first institution of Marriage. And from the words of Christ we may take the reason and ground of this truth:

That the husband and wife are bound each to other, Reason. so long as they liue in this world together, and it is this: They are coupled together by God himselfe, comming together as they ought, and they are so neerely knit one to another, as that they are no more twaine but one flesh, the vnion that is made by Marriage, being so neere, and so strict, and being made by God himselfe, it must needs be a truth, that the husband is bound to the wife so long as shee liues, and the wife is bound to her husband so long as he liues, and when man and woman ioyne toge­ther in marriage and become husband and wife, they are bound one to another during the time they liue together in this world. Now then, the vse of this concernes both Parents that haue children to dispose in marriage, and also such as be vnmarried and purpose to enter into that state of life.

Parents are to be wise and warie in disposing their children in marriage. Ʋse. Parents are to be wise in dis­posing their children in marriage, and vnmarried per­sons are to be wise in making their choice. And vnmarried persons are also to be wise and warie in their choice, for as the saying is, Dici deliberandum, quod semel statuendum; great aduice and deliberation is to be vsed in doing that which is but once to be done, and men are to be very carefull and ve­ry deliberate in doing that which is to be done once and no more during life. Now, thus stands the case in that waighty businesse of marriage: a man that marries a wife, is bound to his wife, so long as shee liueth: and a woman that giues her selfe in marriage to a man, is bound to that man so long as hee liueth: though there proue to be difference and disagreement in their seuerall dispositions and natures, and one of them proues a great and heauy crosse to the other, yet being married, they are bound one to the other, not for a day, a weeke, a yeere, or for a certayne limited time, but for terme of life, euen so long as they liue together in this world, and therefore doubt­lesse great care, and great aduice, and deliberation ought to be vsed, both by Parents in disposing their children in marriage, and by persons vnmarried in making their choice.

Parents are to endeuour so to dispose their children in that state of life, and vnmarried persons are to be care­full so to make their choice, as they may looke for the blessing of God on their match, and both the husband may find comfort in his wife, and the wife may find com­fort in her husband, and to that end speciall care must be had, Wherein that wisdome stan­deth. that the parties come together in the feare of God; Parents are to prouide as much as possibly they may, how to match their Sonne or their Daughter with one that feares God, and is truly religious, and parties that are to enter into that state of life, are to vse the like care, that their choice be in the Lord, that they choose one to match withall in whom they discerne pietie and sound­nesse of Religion, and the true feare of God, and that [Page 31] they come together by good meanes, as seeking to God to direct them in their comming together, and with con­sent of Parents; for certainely it is the chiefe bond of loue, when both hearts are knit together in God: ‘How can there be true agreeing loue, where there is no true faith? and it is a secret poyson that destroyes vertue, and nothing destroyes it more speedily, then when the religious are vnequally yoked with irreligious and prophane.’ How soone was Salomon turned from the Lord to worship Idols, by meanes of his idolatrous wiues. Wee reade that Ahab was a most wicked man of himselfe, hee sold himselfe to worke wickednesse in the sight of the Lord, 1. King. 21.25. 1. King. 21.25. but a wicked wife made him farre worse: it is there said, Iezabel his wife prouoked him. Iehoram the King forsooke the way of the Lord, and wrought all wickednesse in full measure: and why? because, faith the Text, the Daughter of A­hab was his wife, 2. Chrn. 21.6. and many other examples wee haue of this kinde. Oh, then it behoues Parents to looke to it aforehand, how they dispose their children in marriage, and vnmarried persons are to be wise and wa­rie in their choice, that the match may be in the feare of God, and with such as are godly; it is the common fa­shion of the World to looke after beautie, wealth, and such like: and if Parents can match their children rich­ly, and where there is a great portion of outward things, though not a dram of pietie and Religion, they care not; nay, then they thinke they haue done maruailous well, and they haue performed a good office: and so it comes to passe many times by the iust iudgement of God, that they match their children to sorrow and shame; the Lord doth iustly punish such, meeting together in marriage, with much trouble, griefe, and bitter vexation, yea ma­ny times with vnfaithfulnesse of one towards the other, and a wife so chosen doth often make her husband asha­med, as Salomon speakes, Pro. 12.4. and is as rottennesse [Page 32] in his bones, that is, a torment and corrosiue to his heart as grieuous as the ach of the bones, or corruption of the marrow, which is more painfull and more incurable then any outward vlcer or sore in the flesh.

Oh, then let Parents be wise, and let vnmarried per­sons be warie in their choice. Doest thou wish well to thy Sonne or to thy Daughter, and wouldst thou not bring on thy Sonne or Daughter a remedilesse euill? looke then to the disposing of them in marriage: if once thou hast giuen thy Daughter in marriage, proue her hus­band neuer so great a crosse to her, and let her woe and her sorrow from him be neuer so great, there is no reme­die, shee is bound to him, so long as they liue together, and shee must endure it: if thou dispose of thy child in a­ny calling or seruice, if after a time some great crosse be­fall thy child in that calling or seruice, thou mayest alter the calling or seruice: yea, though thy child be bound apprentice, and the apprenticeship proue hard & such as cannot be endured, yet thou mayest by one meanes or o­ther get the Indenture out of the hands of his Master; but if thou take a wife to thy Sonne, or giue thy Daugh­ter to a husband, thy Sonne is bound to his wife so long as shee liueth, or thy Daughter is bound to her husband so long as hee liueth, thou canst not then dissolue or vn­loose the knot, and therefore be wise in disposing of thy child before-hand, labour to take a religious wife to thy Sonne, and a woman truely fearing God, and let thy chiefe care likewise be to giue thy Daughter to a reli­gious husband, and one truly fearing God, and then thou mayest iustly looke for a blessing from God on the match, and the husband no doubt shall finde comfort in his wife, and the wife shall finde comfort in her husband all the time they liue together in this world.

Now further, whereas the Apostle saith in this Verse, that the wife is bound to her husband while hee liues, but if he be dead, shee is deliuered from the Law of the [Page 33] man: The question may be, Quest. whether only death doth set a wife free from her husband and nothing else? Whether no­thing but death dissolue the marriage knot. whether only the death either of the husband, or the death of the wife, doe dissolue the Marriage knot, and nothing but death? that may be the question occasioned from the words of the Apostle.

Now if the Papists answere to this question, The Popish answere. they will tell you, that indeed nothing but death sets a wife free from her husband, or a husband free from his wife: Though (say they) for fornication one may depart from anothers company, the husband may depart from his wife, and the wife may depart from her husband, yet nothing but death dissolues the bond betwixt man and wife: these be their very words, and this is their note on this place.

Now this is false and erroneous, that nothing but death dissolues the knot of Marriage knit: for wee are taught by the Word of God, that in two other cases, be­sides death, the Marriage bond is dissolued: as, first, The true answere. by Adulterie, as appeares, Matth. 5.32. and Matth. 19.9. And secondly, by wilfull and malicious desertion of the vnbeleeuing husband, or the vnbeleeuing wife. 1. Cor. 7.15. If the vnbeleeuing depart, let him depart, a brother or a sister is not in subiection in such things, but God hath called vs in peace.

Oh but say they (they sticke to the words of the A­postle) A wife is bound to her husband while hee liueth, Obiect. and if the man be dead, then shee is at libertie: therefore (say they) nothing but death dissolues the bond of mar­riage.

I answere, Answ. The Apostle here speakes of marriage as it stands sound and whole by the Ordinance of God, that by Gods Ordinance a woman is bound to her husband so long as he liueth.

Againe, the Apostle had here no occasion to speake of the dissolution of Marriage by any other thing but by [Page 34] death, and therefore he saith not, that nothing dissolues the bond of Marriage but death, but that though the bond hold during life, yet by death it is dissolued, that is the meaning of the Apostle in this place, and so his words will not beare out that Popish conceit, against the plaine euidence of the Word of God, in other pla­ces: That nothing but death dissolues the bond of Mar­riage.

This I note to this purpose, Note by what spirit the Pa­pists are led. to discouer to vs by what spirit the Papists our aduersaries are led, euen by the spi­rit of error and contradiction, yea by the spirit of Anti­christ and of the Deuill: they deny that any thing dis­solues the bond of Marriage but death, and yet we find that they allow of separation betweene man and wife in many cases, which the Word of God doth not allow.

THe generall matter of this Verse is briefly this: That a wife is at libertie when her husband is dead, and may then lawfully marry with another man: but more par­ticularly we haue here offered to our con­sideration,

First, a consequent, which the Apostle inferres on that which hee had before deliuered: for hauing said in the Verse before, that the wife is bound to her husband, while her husband liueth: here hee inferres on it, That if therefore the wife take another man, while her hus­band liues, shee is an Adulteresse, yea, he saith, shee shall be so called.

And then he deliuers by way of opposition to this, the Proposition chiefly intended by him in this Verse, name­ly this: That the husband being dead, the wise is at li­bertie, and may lawfully marry with another man, and that in so doing shee is no Adulteresse. And this the A­postle sets downe in the proofe of it: thus,

That the husband being dead, the wife is freed from the Law that binds her to her husband, and therefore then shee is freed from him, and though then shee take another man, shee is no Adulteresse. But (saith the A­postle) if the man be dead, shee is free from the Law, so that shee is not an Adulteresse, though shee take another man. And so wee see the generall matter of this Verse. The wordes need not long to bee stood on touching the sense of them: I will briefly cleere them.

So then, or so therefore, If while the man liueth, Interpretation shee take another man, that is, if while the husband is aliue, shee ioyne her selfe to another man, and marry another man, shee shall be called an Adulteresse, the word (called) here signifieth thus much, shee shall be held an Adulte­resse, and that by the voice and consent of all men, all men that know her shall so repute her, so speake of her, and so call her: we haue the same word, Act. 11.26. Act. 11.26. It is there said, that the Disciples were first called Christians in Antiochia, that is, they were so named, not by the de­uice of man, but by diuine Oracle, and that by a com­mon consent. ( An Adulteresse, a breaker of Wedlock, a transgressor of the seuenth Commandement.) (But if the man be dead she is free from the Law) These words we had in the Verse before, and I shewed this to be the meaning of them: if the husbands naturall life be taken away and determined, shee is free from the speciall and perpetuall Law of Marriage, binding her to her husband, so that shee is no Adulteresse though shee take another man, that is, so that then shee is no Wedlock-breaker, nor trans­gressor of the Commandement of God, though shee [Page 36] ioyne her selfe in marriage to another man. So then the meaning of the words of this Verse is, as if the Apostle had said,

So then, or so therefore, if while the husband is aliue in this world, the wife ioyne her selfe to another, and marry another man, shee is a Wedlocke-breaker, and a transgressor of the Law of God, and that by the voice and consent of all that know her, all that know her shall so speake of her, and so call her, and may iustly call her an Adulteresse: but if her husbands naturall life be taken away, shee is free from that speciall and perpetuall Law of Marriage, binding her to her husband, so that then shee is no Wedlock-breaker, nor Adulteresse, though shee ioyne her selfe in marriage to another man.

In that the Apostle hauing before said, that the wife is bound by the Law to the man while he liueth; doth here inferre on that:

That if therefore the wife take another man while her husband liues, Obser. shee is an Adulteresse, shee is a Wedlock-breaker, and a transgressor of the Law of Marriage: we may note thus much briefly:

That Polygamie is vtterly vnlawfull: Doctrine 1 for a woman to haue more then one husband at one and the same time, Polygamie is vtterly vnlaw­full. or for an husband to haue more then one wife at one and the same time, it is a sinne, and it is a breach of the Com­mandement of God, and it is directly against the ordi­nance of God in the first institution of Marriage, as it appeares, Gen. 2.24. Gen. 2.24. God there saith, that a man shall leaue his Father and Mother, and shall cleaue vnto his wife, and they shall be one flesh, not to his wiues, but to his wife, and they shall be one flesh, which place Christ himselfe cites, Matth. 19.5. & makes yet more plaine to this purpose. Matth. 19.5. where he saith: For this cause shall a man leaue Father and Mother, and cleaue vnto his wife, and they twaine shall be one flesh: see, hee brings it to one husband and one wife, they twaine shall be one flesh: and to this first institution of marriage had the Prophet [Page 37] respect. Malac. 2.15. when hee said: Malac. 2.15. And did not hee make one? yet had he abundance of Spirit: and where­fore one? because he sought a godly seed. And we find a flat prohibition of Polygamie, of hauing two wiues or more at one time. Leuit. 18.18. Thou shalt not take a wife with her sister, during her life, to vexe her, that is, as the phrase there vsed signifieth, two wiues one to ano­ther. That is the meaning of that forme of speech, a wife to another, as might be shewed if it were needfull: but not to stand on this.

It discouers what we are to thinke of the Polygamie of the Patriarkes and godly Fathers, Vse. The Polyga­mie of the Pa­triarkes was a sinne. in the time of the old Testament, that indeed howsoeuer the Lord, hauing promised to make Abrahams seed as the starres of the heauen, and as the sand which is vpon the Sea-shore, Gen. 22.17. Gen. 22.17. was pleased to suffer varietie of wiues for a time, as a meanes to increase that posteritie, and so it might in some sort be excused, yet certainely it was a fault and a fayling in them, and cannot be iustified and defended as a thing simply lawfull, and void of sinne.

Now here haply some may moue this question: Seeing it is vnlawfull for a woman to haue more then one hus­band at one time, and for an husband to haue more then one wife at one time:

Whether after lawfull diuorce for Adulterie, Quest. the partie innocent may marry another or no?

The answere of Diuines, which I hold sound & good, Answ. is this: That the innocent partie hauing not the gift of continency, on leaue obtayned of the Church and Chri­stian Magistrate, may lawfully marry another.

It will be said, Obiect. that then the husband shall haue two wiues both liuing at one time, and so the wife likewise.

I answere, No: For after lawfull diuorce, Answ. the parties diuorced are not man and wife, the bond of Marriage is quite broken.

Of some then it may further be demanded; Obiect. Whether [Page 38] after manifest and knowne Adulterie, by which the bond of Marriage is broken, the partie innocent may take the partie delinquent, the partie that hath sinned, vpon Re­pentance, without a new contract and a new Marriage.

I answere, Answ. the partie innocent may doe it, for though Adulterie do dissolue the bond of Marriage, yet the same bond may be continued, and may grow vp againe by consent of the partie innocent, and there may be a recon­ciliation betweene them, 1. Sam. 25.44. 1. Sam. 25.44. Wee read that Saul had giuen Michal his daughter, Dauids wife, to Phalti the sonne of Laish, which was of Gallim. And 2. 2. Sam. 3.14, 15. Sam. 3.14, 15. it is said that Dauid sent messengers to Ish-bosheth Sauls sonne, saying, Deliuer me my wife Mi­chal, which I married for an hundred foreskins of the Philistims, verse 15. And Ish. bosheth sent and tooke her from her husband Phaltiel the sonne of Laish. And thus may the innocent party doe without a new contract, and a new Marriage.

The next thing obseruable in this Verse is this: Obseru. The Apostle saith, The wife that takes another man while her husband liueth, shal be called an adulteresse. That maner of speech is to be obserued: shee shall be called an adul­teresse, shee shall be reputed an adulteresse; yea, all that know her, shall so speake of her, and shall call her an a­dulteresse, a wedlocke-breaker; Hence we may easily ga­ther thus much:

That Adulterie is a foule and fearefull sin, Doctrine 2 it is a sinne that euery one of any iudgement may take notice of, Adulterie is a foule sinne, the light of nature con­demnes it, Gene. 20.9. and is able to condemne, and to crie shame on, yea, the very Heathen by the light of nature were able to take notice of it, Gen. 20.9. And we find that the Heathen did sharp­ly punish the sinne of Adulterie: but that the greatnesse of this sinne may yet further appeare, consider that A­dulterie is not onely a breach of that Commandement of God, Thou shalt not commit Adulterie, but it is a breach of the particular couenant of Marriage, which Salomon, [Page 39] Prouerb. 2.17. cals Gods couenant, Prou. 2.17. which forsaketh the guide of her youth, and forgetteth the couenant of her God, euen that solemne couenant that was made at the time of her contract and Marriage, both before God, and before the Angels of God, & before the people of God.

Againe, Adulterie defiles the body, in more speciall manner then other sinnes: whence it is that men or wo­men are counted dishonest, if not onely, yet chiefly for the sinne of fornication and adulterie. Adde to these the fearefull effects and fruites of this sinne, which serue also to set out the greatnesse of it: it brings forth an ill name and a poore estate, and a diseased body; the Lord in his iust iudgement sends an adulterer and an adulteresse, fil­thy and lothsome and rotten diseases, though they es­cape the censure of men, and being presented to the Courts of men, they can shift it out by money, yet the Lord suffers them not to escape his punishing hand, but many times sends on them visible iudgements in this life; yea, Adulterie brings smart on the posteritie, it is a meanes to roote out posteritie. Iob. 31.12. Iob 31.12. It is a fire that consumeth to destruction, and would roote out all mine increase. And which is yet worse, it brings a dul­nesse and deadnesse of heart, it makes a man or a wo­man vncapable of any good, it is like the sinne of drunkennesse which taketh away the heart, they are ioyned together in this effect, Hose. 4.11. Whoredome, Hosea. 4.11. and Wine, and new Wine take away the heart. And yet fur­ther, Adulterie makes both body and soule liable to the curse of God, it shuts vs out of the Kingdome of heauen, 1. Cor. 6.9. yea, not onely the body and soule of one, 1. Cor. 6.9. but of two at once, euen two at one time, by that sinne are enwrapped within the cōpasse of Gods curse, & whore­mongers are ranked with dogs and sorcerers, and mur­therers, and Idolaters, and whosoeuer loueth and ma­keth a lie, that shall be without the holy Citie, Apoc. 22.15. Reuel. 22.15. and shall haue their part in the Lake which burneth [Page 40] with fire and brimstone, Reuel. 21.8. which is the second death, Re­uel. 21.8.

Let vs then take notice of the greatnesse of this sinne, Ʋse. the world cōmonly makes light account of it; Wee are to take notice of the greatnesse of the sinne of Adulterie. yea, some esteeme it a matter to laugh at, and make but a iest of it, and many are come to that height of impudencie, that they can euen glory and boast of it. Are there not some that sticke not to say in plaine termes, they will loue an­other mans wife, meaning indeede, they will lust after her? and are there not some that shame not to goe to the Tauerne with other mens wiues, and those wiues are not ashamed to be seene so to doe, and there to bee at vnsea­sonable times, and to spend whole nights in dauncing and wantonnesse? Oh, these things are too common in the world: such persons full little consider the greatnesse of the sinne of Adulterie, they wil say, Can you charge vs with Adulterie? I take not on me so to doe, yet certaine­ly these are foule presumptions, and a man may al­most necessarily conclude, that the act of Adulterie fol­lowes on these things, and howsoeuer thou maist carry the matter closely and bleare the eyes of men, yet re­member what hath beene said, that Adulterie is a breach of the couenant made in the sight of God; & know thou that though thou breake couenant with God, yet God will not breake his word with thee. Heb. 13.4. Hee hath said, Heb. 13.4. that whoremongers and adulterers he will iudge; and he will certainely iudge thee for that sinne of thine, his hand will find thee out, and thou shalt finde his puni­shing hand on thy name, on thy estate, and on thy body in filthy and rotten diseases, and which is more fearefull, thou shalt find his hand on thy Soule, giuing thee vp to dulnesse and deadnesse of heart. That sinne of thine, tho­row the iust iudgement of God, shall make thee vncape­able of any thing that is truely good: and thou shalt go on in the way to perdition, as thou shalt hardly get out of that way: wofull experience shewes this to bee true. [Page 41] Some are so besotted with that sinne of Adulterie, as they goe on in it against knowledge, against conscience, and against all good motions to the contrarie. And as the Prophet complayned in his time, Ier. 7.9, 10, 19. Ier. 7.9, 10, 19. They commit Adulterie, and then come and stand before the Lord in the publike assembly, and say, We are deliuered, and thinke all is wel, though they be guiltie of that foule abomination; they are so benummed with that filthy sin.

Oh then take wee notice of the greatnesse and feare­fulnesse of the sinne of Adulterie, and learne to auoid it. Now the meanes that serue to that purpose, are these e­specially.

First, get the feare of God into thine heart, 1 learne to feare God in his Word and Commandements forbidding that sinne, that will purge thine heart from filthy lusts. Meanes to a­uoid the sinne of Adulterie. Marriage is a meanes to auoid the act of filthinesse, yet will it not kill lust where the feare of God is wanting, that hath the promise. Eccles. 7.28. Eccles. 7.28. I finde more bitter then death, the woman whose heart is as nets and snares, and her hands as bands. He that is good before God, shall be deliuered from her, but the sinner shall be ta­ken by her.

Secondly, 2 labour to haue thy heart possessed with a true delight in the Word and Ordinances of God. Pro. 2.10. That is a speciall meanes to keepe out lust. Pro. 2.10. Salomon saith, When wisedome entreth into thine heart, and knowledge delighteth thy soule, Then, Vers. 16. it shall deliuer thee from the strange woman, euen from the stranger which flattereth with her lips.

Thirdly, earnestly seeke to God by prayer, 3 that hee would purge thine heart from vncleane lusts, and giue thee strength of grace against that sinne.

And lastly, 4 auoid all things and occasions that stirre thee vp to finne, as idlenesse, excesse and curiositie in dyet, or apparell, wanton speech and gesture, lewd com­pany, and such like.

And if thou carefully vse these meanes, no doubt thou shalt find thine heart purged from filthy lusts, and thou shalt be enabled to auoid that foule and fearefull sinne of Adulterie.

‘Now in that the Apostle saith, Note. she shall be called an Adulteresse, I might stand to shew that an Adulterer, a filthy person, may lawfully be so called; and that a Drunkard may be called a drunkard, and one that is openly prophane may heare of it, and may iustly be called a prophane person.’

From the latter part of the Verse, wee may gather the lawfulnesse of second marriage, that it is lawfull for a man (his wife being dead) to marry another. And so of the wife; and to this purpose the Apostle speakes plainely, 1. Cor. 7.39. And he wills yonger widdowes to marry, 1. Tim. 5.14.

IN this Verse the Apostle makes the as­sumption of that Argument of his, by which hee proues that true Beleeuers are freed from the Law: his Maior or first Proposition which is implyed in the words of the first Verse, being this, That dead men are not vnder the Law, but are freed from it in the first words of this Verse, he assumes on this manner:

That true Beleeuers are dead to the Law, directing his speech in particular to the beleeuing Romanes, and to o­ther true beleeuers that were amongst them, whom hee [Page 43] stiles by the name of Brethren. So yee, my Brethren (saith he) are dead also to the Law by the body of Christ, &c. so stands this Verse in relation to the Apostles Argument, as the assumption of it.

Now as this Verse hath respect to the two Verses fore­going; it contaynes the reddition or application of that comparison or similitude the Apostle takes from the Law of Marriage, wherein we haue three correspondent parts, three parts answering to the parts of the similitude: 1 as, First, like as a married woman is free from her hus­band, when her husband is dead; So (saith the Apostle) true Beleeuers are dead to the Law, & by death are freed from the Law, that is in the first words, So yee, my Bre­thren, are dead also to the Law. To which the Apostle sub­ioynes how true Beleeuers are dead to the Law, namely, by the body of Christ. 2 Then as a wife may lawfully mar­ry another man, when her husband is dead: so here the Apostle saith, True Beleeuers may marry another, which he sets downe as the end of the former, That true Belee­uers are dead to the Law, that they should be to another, that yee should be vnto another. And then he describes that other, That hee is one raysed from the dead, in the words following, Euen vnto him that is raysed vp from the dead. Then followes the last correspondency, 3 That as a wife, her husband being dead, and shee being married to ano­ther man, may beare children to that other man, (which is not expressed, but implyed in the former similitude) so true Beleeuers being freed from the Law, and married to another husband, may bring forth fruit vnto that hus­band, and that is also set downe as the end of their be­ing married to another husband, in the rest of the words of this Verse; That we should bring forth fruit vnto God: and thus we see what part of the Apostles Argument this Verse contaynes, and how it answers to the foregoing si­militude: and so we haue the generall matter of it. Come we to the seuerall parts of this Verse.

The first part of it, answers to the first part of the fore­going similitude, and is (as ye haue heard) in these words: So yee, my Brethren, are dead to the Law by the body of Christ.

So ye my Brethren] or, Interpretation wherefore my Brethren, or, now my Brethren; the Apostle vseth these wordes onely as a passage to the application of his foregoing similitude; and where he saith, my Brethren, his meaning is (as if he had said) my beloued, whom I respect as those that pro­fesse the same truth with mee, and are knit to me by the bond of loue: Are dead also to the Law; this phrase and forme of speech dead to the Law, is afterward expounded, Vers. 6. where the Apostle saith, Wee are deliuered from the Law, being dead vnto it: whence wee may gather, that to be dead to the Law, is to be freed from it by death; to be set free from the Law, as a wife is set free from the Law of Marriage, by the death of her husband.

Now, this freedome from the Law (vnderstanding by the Law, the morall Law) is not to be conceiued as a freedome from all obedience to the Law, as an exempti­on from the Law, as it is the rule of good life. Adam before his fall was not so freed from the Law, and the An­gels and Saints in heauen are not now freed from it in that respect, none yeeld more obedience to the Law then they; but we are to conceiue this freedome from the Law to be in three other respects, namely, In respect of the ri­gour of the Law; Of the curse of the Law; And of the power of it to stirre vp to sinne through the corruption of nature.

By the body of Christ.] To omit the diuers acceptions of these words, The body of Christ, some expounding them of the accomplishment of the figures of the Law: some of the Incarnation of Christ, &c. we are therefore to vn­derstand the Passion of Christ, the suffering of Christ in his humane nature, for so was Christ offered vp in sacri­fice. Heb. 10.10. Heb. 10.10. By the offering of the body of Iesus Christ [Page 45] once made. 1. Pet. 2.24. The Apostle saith, 1. Pet. 2.24. Hee bare our sinnes in his body on the Tree. So then, true Beleeuers are dead to the Law by the body Christ, that is, by the death and passion of Christ, by his suffering in his humane na­ture, Gal. 3.13. when he in his humane nature was made a curse for them, to redeeme them from the curse of the Law, Gal. 3.13. Thus then conceiue we the meaning of the Apostle in these words: So yee, my Brethren, &c. As if hee had said:

Now then, my beloued in the Lord, whom I respect as those that professe the same truth with me, and are knit to me by the bond of loue: As a wife is set free from the Law of Marriage by the death of her husband, so it is with you, you in like manner are set free by death from the rigour and curse of the Law, and from the power it hath to stirre you vp to sinne, euen by the death and passion of Christ, by his suffering in his humane nature, when he was made a curse for you, to re­deeme you from the curse of the Law.

Passing by that kinde compellation here vsed by the Apostle (Brethren) hauing stood on that Verse 1,

In the first place obserue wee how the Apostle doth here apply his foregoing similitude, namely thus: Obser. Ha­uing said that a wife is freed by the death of her husband from the Law of Marriage, here he saith, That so it is with the true beleeuing Romanes, and other true belee­uers amongst them, that they in like manner are freed by death from the Law, euen from the rigour and curse of the Law. Hence we are giuen to vnderstand thus much:

That true Beleeuers are as free from the Law, Doctrine. 1 not from obedience of the Law, True belee­uers are as free from the rigour and curse of the Law, as a wife is free from ber husband, when he is dead. but from the rigour and curse of it, as a wife is free from her husband, when her husband is dead: true Beleeuers are no more vnder the rigour and curse of the Law, then a wife is vnder the power of the speciall Law of Marriage, when her husband is dead. Further proofe of this we huue, Gal. 3.13. The Apostle saith there, That Christ hath redeemed Gods chosen, as [Page 46] many as truly beleeue in him, and set them free from the curse of the Law: Gal. 4.4, 5. and, Gal. 4.4. he saith, That Christ be­came subiect to the Law, that hee might redeeme them that were vnder the Law, that is, vnder the bondage and curse of it, that he might set them free from that bondage and curse of the Law: and therefore certainely, true Be­leeuers are as free from the rigour and curse of the Law, as a wise is free from her husband, when her husband is dead, and they are no more vnder the rigour and curse of the Law, then a wife is vnder the power of her husband, when her husband is dead: and the reason of this is,

True Beleeuers are freed from the iustice of God, Reason. bin­ding to the rigour and curse of the Law, it being fully answered and satisfied by the death of Christ for them, and on their behalfe, as a wife is freed from the speciall Law of God touching Marriage, when her husband is dead. For the vse. First:

This discouereth to vs the error of the Papists, Vse 1 in that they teach that the Law and the Gospell are all one for substance of doctrine; A Popish er­ror discouered that cannot be, for then true be­leeuers, such as are in Christ, should not onely be freed from the Law, but also from the Gospell. Now that we find not in any place of Scripture, that true beleeuers are freed from the Gospell, and therefore that is but a fancy of the Papists, that the Law and Gospell are all one for substance. Secondly:

Is it so that true Beleeuers are as free from the rigour and curse of the Law, Vse 2 Comfort for all true belee­uers. as a wife is free from her husband, when her husband is dead: here is then a ground of sweet comfort for all true beleeuers, this may cheere vp their hearts in regard of their many weakenesses and imperfe­ctions, in doing of good duties, and in auoiding of euill, they find that they faile in doing good things, and come short of that they ought to doe, and that they cast not off all euill fully as they desire: let them herein comfort themselues, that they are freed from the rigour of the [Page 47] Law, and therefore the Lord will not examine their acti­ons according to the strict rule of his Law, they carry­ing in their hearts an holy purpose to please God in all things, and walking before him in truth and sinceritie, their weakenesses, their imperfections, and their failings, besides their purpose, shall neuer be laid to their charge; that is an excellent comfort. Men cōmonly please them­selues much in this, that they so carry themselues amongst men, that howsoeuer they faile, yet the Law of man can take no hold of them, the Law of man cannot touch them: much more then may true beleeuers comfort themselues in this, that though they faile in many things, yet the Law of God, in regard of the rigour of it, is as a dead letter to them, it lyes not against them, they are as free from the rigour of it, as a wife is free from her hus­band, when her husband is dead.

Againe, this being so, that true beleeuers are as free from the curse of the Law, as a wife is from her husband when he is dead; it may teach as many as truely beleeue in Christ, not to feare any euill ouer-much, as reuilings and cursings of ill tongues, witch-craft, plague, pesti­lence, famine, sword, or death it selfe: for why? the curse which makes all these things hurtfull, is remoued from them that are in Christ: and therefore let not them feare these things before they come, nor be discouraged when they fall on them: What though thou be taken a­way by a common calamitie, as by dearth, by pestilence, by sword, or the like? yet remember this, if thou be in Christ, the venom and sting of those things is remoued from thee, and they fall not on thee as a curse, and let that be thy comfort and cheere vp thine heart.

Now further, Obser. whereas the Apostle addes ( By the body of Christ, that true beleeuers are dead to the Law) (by the body of Christ) that is, by the death and passion of Christ, we are giuen to vnderstand thus much,

That Christ his death, his suffering, Doctrine 2 and shedding of [Page 48] his bloud on the Crosse, Only by the death of Christ is the rigour and curse of the Law re­moued from true beleeuers Coloss. 2.14. is the only meanes and merito­rious cause of the remouing of the rigour and curse of the Law from Gods chosen: only by the death of Christ is the rigour and curse of the Law remoued and taken a­way from true beleeuers. The Apostle saith, Coloss. 2.14. That Christ putting out the hand-writing of Ordinances that was against vs, which was contrarie to vs, hee euen tooke it out of the way, and fastned it vpon the Crosse. And indeed Christ on the Crosse, stood in the stead of Gods chosen, Heb. 7.22. He was their suretie, Heb. 7.22. And when hee stood on the Crosse, then only did hee vnder goe the curse for them. Gal. 3.13. Gal. 3.13. The Apostle saith, Christ re­deemed them from the curse, when hee was made a curse for them: and when was that? Surely, when hee hung on the Crosse: for so it followes in the proofe of the Apostle in the words following, Deut. 21.23. For it is written, Cursed is euery one that hangeth on tree, which is a plaine proofe of this. That only by the death of Christ is the rigour and curse of the Law remoued from true beleeuers. We shall ne­uer find in any place of Scripture, that remission of sins and remouall of the curse of the Law, is ascribed to Christ his actiue obedience, but euer to his death and passion.

Oh then the intolerable pride of the Papists! Ʋse 1 they dare challenge remission of sinnes for something done by themselues, The pride of Papists disco­uered. yea for things done by them, for which they haue no warrant in the Word of God; as, they dare challenge pardon of sinnes for their Pilgrimages, wilfull Pouertie, single Life, and such like: and herein appeares their monstrous pride. Iesus Christ the righteous did not purchase remission of sinnes, and remouall of the curse of the Law, by his perfect fulfilling of the Law, and yet the proud Papist dare challenge remission of sinnes and temouall of the curse of the Law, for his will-worship and deuised obedience, which is most hatefull and most abominable pride and presumption. To leaue them: for the vse of the point to our selues.

It being so, that only by the death of Christ, Ʋse 2 the curse of the Law is remoued from true beleeuers: Whither we are to goe to find deliue­rance from the venom and sting of any trouble. Hence wee learne whither to goe to finde deliuerance, from the ve­nom and sting of any trouble or distresse, that befalls vs, namely, to the Crosse of IESVS CHRIST, when thou art sicke, or in any trouble whatsoeuer; if thou desire to haue the bitternesse and curse of that trouble remoo­ued, then seeke thou to the Crosse of Christ.

How is this to be done, may some say? Quest.

I answere, Answ. The first thing that thou doest in time of thy distresse, let it be this, euen an earnest suite put vp to God for the pardon of thy sinnes in the bloud of IE­SVS CHRIST: seeke to the Crosse of Christ for the remission of thy sinnes, and especially for that sinne thou thinkest is the cause of thy trouble, and neuer rest suing to the Lord, till it please him to giue thee some assurance of the pardon of thy sinnes; and then thou shalt be sure, though thy trouble be still continued on thee, yet the venom and bitternesse of that trouble is remoued from thee, and it shall not hurt thee: and vnlesse thou take this course, thou canst finde no comfort in the time of thy trouble, & though thou beest deliuered from thy trouble, yet will it be but in iudgement, not in mercy; as it was with Pharaoh, so shall it be with thee, one trouble shall follow after another, till thou be destroyed. Learne then in the time of thy distresse to goe to the Crosse of Iesus Christ for ease and comfort, and neuer rest till thou find ease and comfort deriued to thee from thence, and thou shalt be sure, whether it be cōtinuance of thy distresse, Vse 3 or deliuerance from it, it wil be in mercy, not in iudgement. Such as would be freed from the curse of the Law, must looke that they haue part in the death of Christ.

There is yet some further vse to be made of this do­ctrine, that onely by the death of Christ, the curse of the Law is remoued and taken away from true Be­leeuers. This moreouer wee must know, that if wee looke for freedome from the curse of the Law, it must be by hauing part in the death of Christ: if wee [Page 50] would be freed from the curse of the Law, we must looke that we haue our part in the death of Christ; and so far forth as we haue part in the death of Christ, so far are we freed from the curse of the Law.

Now we come to haue part in the death of Christ, by faith in his death; by faith in Christ crucified, wee come to be partakers of the merit of his death, for the taking away of the guilt of sinnes, and the punishment due to vs for our sinnes: and that wee deceiue not our selues in this point; for herein euery one will be readie to flatter and soothe vp himselfe, and to thinke he hath faith in the bloud of Christ, for the washing away of his sinnes, and thereupon presume to come to the Sacrament of the Bo­dy and Bloud of Christ, wherein faith is specially dire­cted to the death and passion of Christ; that wee there­fore deceiue not our selues: Let vs know this for a truth, that we can neuer haue true faith in the bloud of Christ, vnlesse wee be further inlightened, then by the light of nature, or then nature can afford, and be made to see the sinnes of our hearts and liues, yea to see our particular sinnes: the vilest wretch that liues, can in generall say he is a sinner; but our sight of sinne must be more speciall, we must see our particular sinnes, and wee must see them together with the curse and iudgements of God atten­ding on them, that we may be humbled for them, and find our selues stand in need of the bloud of Christ, for the pardon of them; Many mens hearts and consciences can tell them of their particular sinnes, and yet they are not humbled for them; and what is the cause? Surely, because they see them not together with the curse of God due to them; they blesse themselues in their hearts and say, Deut. 29.19. they shall haue peace, as it is Deut. 29.19. Men naturally say in their hearts, The curses of the Law are foolishnesse; and deride the iudgements of God threat­ned against them for their sinnes.

Oh then, labour thou to see thy particular sinnes, and [Page 51] to see them together with the curse of God due to them, that so thou maist be humbled, and find thy selfe stand in need of the bloud of Christ; this is to make way for faith, and to make thine heart readie & fit for the worke of faith. And if thine heart be thus prepared and hum­bled, no doubt, the Lord will then worke faith in thee, to apprehend the merit of Christ his death for the pardon of thy sinnes, and thou shalt be freed from the curse of the Law, and then thou comming to the Sacrament, shalt find thy faith strengthned and confirmed in the bloud of Christ: And the Sacrament shall be to thee a seale of that righteousnesse that is by faith in Iesus Christ.

One thing yet remaynes to be gathered from these words of the Apostle: In that he saith, True beleeuers are dead to the Law, that is, freed not only from the ri­gour and curse of the Law, but also from the power of the Law, euen that power it hath to stirre them vp to sin through their owne corruption, and that by the body, that is, by the death of Christ. Hence we may further gather thus much:

That it is only part in the death of Christ that sets vs free from the power of the Law, Doctrine 3 Only part in Christ his death sets men free from the power the Law hath to stirre them vp to sinne, by reason of their owne corrup­tion. Heb. 2.14. euen from the power it hath to stirre vs vp to sinne through our owne corrupti­on, the Law hath power to stirre vp to sinne through our corruption, as afterward wee shall see, and wee are freed from that power, by hauing part in the death of Christ; yea, by hauing part in the death of Christ, wee are ena­bled to withstand and to repel the temptations of Satan, and to ouercome them. For why? Christ by his death hath destroyed the Deuill, Heb. 2.14. And hath spoyled Principalities and Powers, and stripped them of their power, Coloss. 2.15. And therefore from the death of Christ, we shall haue power against the allurements and prouocations of Satan stirring vs vp to sinne, and in­deed, as many as truly beleeue in Christ, are made parta­kers, not only of the merit of Christ his death, but also [Page 52] of the power of it, and by that power, the strength of their owne corruption is weakned and abated, and they are thereby enabled to withstand the force of it; and so we may resolue on this as a certayne truth, that hauing part in the death of Christ, is that, that sets vs free from that power the Law hath to stirre vs vp to sinne through our owne corruption, yea, it makes vs able to withstand the temptations of Satan, and to ouercome them.

Hence then learne we how we may get strength against the corruption of our owne hearts, Vse. How we may get strength against our owne corrup­tion, and a­gainst Satans temptations. and may be enabled to ouercome the temptations of Satan alluring and stir­ring vs vp to sinne; it must be by faith in the bloud of Iesus Christ. Christ by his death hath freed as many as truly beleeue in him, from the power of the Law, stir­ring them vp to sinne through their own corruption, and from his death must wee fetch power against the strength of our owne corruption, and Christ by his death hath ouercome Satan, and stripped him of his power, and thence must we deriue power to withstand his temptati­ons, and to ouercome them; and if we would be armed to get victorie ouer the Deuill, it must be by faith in the death of Christ. And hence it is (no doubt) that most men are easily foyled, and doe soone yeeld to the least al­lurements and temptations of Satan, hee tempting and stirring them vp to sinne, because they want faith in the bloud of Christ.

Yee shall heare a man or a woman sometimes say, Oh, I would fayne leaue this or that sinne, I would fayne leaue my Swearing, I would fayne put away my rash Anger, and the like; but alas, I am such a weake and forgetfull creature, that I cannot doe it. Dost thou, who­soeuer thou art, speake in good earnest? wouldst thou in­deed leaue thy sinne, and of weake, be made strong to o­uercome it? Learne then how thou maist be so, from the mouth of the holy Ghost, Heb. 11.34. he hath taught thee, Heb. 11.34. By faith in Christ, of weake, thou maist be made [Page 53] strong. They are the very words of the holy Ghost in that place. And, 1. Ioh. 5.4. 1. Iohn 5.4. This is our victorie that ouer­commeth the world, euen our faith. By faith in Christ, wee shall be able to ouercome the World, yea, the Prince of this world, the Deuill, and to withstand his temptations. Labour then to get faith in the death of Christ, and thou shalt thence deriue, not only comfort, but strength a­gainst thine owne corruption, and against Satan stirring thee vp to sinne: and know it for a truth, that though thou beest one of Gods chosen, and one that doest be­long to Gods election, and Christ by his death hath ta­ken away the power of the Deuill, yet to thee it is not effectuall, till thou come to haue faith in his death; Till then, the Deuill hath power to tempt thee, and to ouer­come thee: and therefore neuer rest till thou finde that thou hast faith in the bloud of Christ, and assurance that thy sinnes are washed away in his bloud, and then thou shalt be sure to find strength against Sinne, Satan, and all the enemies of thy saluation.

Come we to the second part of this Verse, in the next words, That yee should be to another, euen vnto him that is vaysed vp from the dead. These words are easie to be vn­derstood, I neede not much to stand on the opening of them. That yee should be to another, that is, Interpretation as the new Translation hath it, That yee should be married to another, euen vnto him, that is, vnto Christ, whom the Apostle thus describes, That he is raysed vp from the dead, which is as if hee had said, Who in his body was dead, but now is raysed vp from death to life againe.

Now here obserue we, that the Apostle saith, Obseru. True be­leeuers are dead to the Law, are freed from the Law, as their former husband, not that they should liue as it were in wid [...] whood, but that they should be to another, that they should be married to another husband: hence then it is cleere,

That true Beleeuers are not altogether at libertie, Doctrine. 4 [Page 54] though they be freed from the Law; True belee­uers are in speciall man­ner vnder Christ his go­uernement and guidance. no, they are still vn­der a Gouernour, vnder an Head, and vnder a Guide, yea, they are in speciall manner vnder an head and a guide, as a wife is vnder the gouernement and guidance of her husband: so are they vnder the gouernement and guidance of Christ their husband, and hee is in speciall manner a guide to them, hee guides them by his Word, and by his Spirit, Ephes. 1.22. in speciall manner. Ephes. 1.22. The A­postle saith, that all things whatsoeuer are in subiection, and are made subiect to Christ. But how? vnder his feet, that is the manner of their subiection: but his Church and the members of it, they are subiect to him after a more speciall manner, namely, as the body is subiect to the head, and hath made all things subiect vnder his feete, and hath appointed him ouer all things to be the head to the Church. Ephes. 5.23, 24. And, Ephes. 5.23, 24. saith the A­postle, The husband is the wiues head, euen as Christ is the head of the Church. And therefore as the Church is in subiection to Christ, euen so let wiues be to their hus­bands in euery thing. A plaine Text to this purpose, di­rectly shewing that the Church and the members of it, all true beleeuers, though they be freed from the Law, yet they are not altogether at libertie, but they are still vn­der a gouernement, they are vnder an head and a guide; as a wife is vnder the gouernement of her husband, so are they vnder the speciall gouernement of Christ, and hee guides them by his Word and Spirit in speciall manner: and the reason and ground of this Truth, is this:

Christ hauing vouchsafed to ioyne true beleeuers so neerely to himselfe, Reason. as to make them flesh of his flesh, and bone of his bone, without question he beares a spe­ciall loue to them, and he hath a speciall care ouer them for their good, and out of that loue and care of [...]is, hee suffers them not to range after the vanities of the world, and after the pleasures of sinne, and to run after the lusts of their owne hearts; but he orders them, and he guides [Page 55] them after a speciall manner: and therefore, this we may resolue on as a certayne truth,

That howsoeuer true beleeuers are freed from the Law, yet they are not altogether at libertie, they are still vnder a guide; and as a wife is vnder the gouernement of her husband, so are they vnder the speciall gouerne­ment of Christ, and he guides them by his Word and by his Spirit in speciall manner.

Let this be thought on as a ground of tryall to euery one of vs; hereby trie thy selfe, Vse. Tryall who be true beleeuers whether thou be a true beleeuer, and consequently freed from the rigour and curse of the Law, or no:

Doest thou find, that though thou art freed from the rigour and curse of the Law, yet thou art not altogether at libertie, but thou art still vnder a guide, euen vnder Christ thine head, and thou art guided by his Word and Spirit in speciall manner, thou findest his Word and Spi­rit guiding thee in all thy thoughts, words, and actions? Then comfort thy selfe, thou art then a true beleeuer, and thou art freed from the rigour and curse of the Law.

But on the other side, if thou find it thus with thee, that thou thinkest thou art freed by Christ from the curse of the Law, and yet thou findest not thy selfe vnder the gouernement of Christ, and that in speciall manner thou art guided by his Word and Spirit: Deceiue not thy selfe, thou art not freed from the Law, thou art yet vnder the curse of the Law, and thou art lyable to it in this life, and for euer, after this life is ended. And herein thou­sands deceiue themselues; many thinke, and they sticke not to speake it, that Christ dyed for them, and they are redeemed by the bloud of Christ, and so set free from the curse of the Law, yet they are so farre from finding themselues vnder the speciall gouernement of Christ, as indeed they turne Gods grace into wantonnesse, and the doctrine of grace and of freedome, from the rigour and curse of the Law, into a pernicious indulgence, and li­cence [Page 56] to sinne; and thereupon they take libertie to them­selues to goe on in all manner of prophanenesse; and a man may reade impietie and prophanenesse in their faces, in their fore-tops and new-fangled attyre, and their mouthes vtter it forth in cursings, in raylings, and in blasphemous oathes, and they are openly prophane in their liues. Oh, such persons exceedingly deceiue them­selues, and they are maruellously blinded by the Deuill.

If thou wouldest be sure that thou art a true Beleeuer, and that thou art freed from the rigour and curse of the Law, thou must find thy selfe vnder the gouernment of Christ, and that thou art guided by his Word and Spirit, in speciall manner: and if thou finde it not thus with thee, certainely thou art not freed from the Law, thou art vnder the curse of the Law; and take this for a certaine truth, that true Beleeuers finde themselues vnder Christ as their head and guide, and that they are guided by him in speciall manner, and such as haue not Christ their head and giude in this life, shall haue him their Iudge and Condemner in the life to come. Obser.

In the next place, we are to obserue, who it is that the Apostle saith, the true beleeuing Romanes and other true Beleeuers should be married vnto; and that is expressed in these words (euen to, him.) He saith, the true beleeuing Romanes, and other true Beleeuers, were freed from the Law their former husband, that they should bee vnto ano­ther, euen vnto him that is raysed vp from the dead (that is) vnto Christ. Hence we are giuen to vnderstand thus much

That Christ is the husband of the Church; Doctrine 5 true Belee­uers are married to Christ, Christ is the head and hus­band of true Beleeuers. Hosea 2.19. and Christ is their head and their husband, and there is that relation and that neere vnion and coniunction betweene Christ and the Church, that there is betweene the husband and the wife. Hosea 2.19, 20. The Lord sayth to his Church, I will marry thee vnto mee for euer: yea, I will marry thee vnto mee in righte­ousnesse, and in iudgement, and in mercy, and in compassion. [Page 57] 20. I will euen marry thee vnto me in faithfulnesse, 20 and thou shalt know the Lord. Iohn 3. Wee reade, that when Iohns Disciples came to him, and told him that Christ baptized, and that all men came to him, thinking that, that was a great disparagement to their Master, Iohn saith to them, Verse 28. Ye your selues are my witnesses, Iohn 3.28. that I said I am not the Christ, but that I am sent before him. And then he sub­ioynes Verse 29. He that hath the Bride, is the Bridegroome. 29 As if he had said, Thinke ye not much at this, that Christ should be preferred before mee, and haue the chiefe pre­eminence in the Church; hee is the Bridegroome, and the Church is his Bride; and therefore good reason hee should excell and bee preferred before all others in the Church.

And this Epithite and Title of being Bridegroome of the Church, is giuen to Christ, and he takes it to him­selfe, Mat. 9.15. Mat. 9.15. Can the children of the marriage Cham­ber mourne, as long as the Bridegroome is with them? And Mat. 25.5. Now while the Bridegroome tarryed long. Mat. 25.5.6.10. Verse 6.10. and Luke 5.34. Can ye make the children of the wed­ding Chamber to fast, as long as the Bridegroome is with them? And Ephes. 5.30. Ephes. 5.30. The Apostle speaking of the neere spirituall vnion that is betwixt Christ and his Church, saith, We are members of his body, and of his flesh, and of his bones: and, 31 For this cause shall a man leaue Fa­ther and Mother, and shall cleaue to his wife, and they twaine shall be one flesh. And then he addes Verse 32. 32 This is a great secret, but I speake concerning Christ, and concerning the Church. Plainly shewing this to bee a truth, that there is that relation betweene Christ and his Church, that there is betweene the husband and the wife, and that neere v­nion and coniunction betweene him and his Church, or rather indeed a more neere and more strict vnion and a­greement betweene him and his Church, then there is be­tweene a man and his wife: and to this purpose wee might cite many more testimonies of Scripture: the [Page 58] whole Booke of the Canticles driues to this purpose, and shewes this to bee a truth, that Christ is the husband of the Church, and true Beleeuers are married to Christ, and hee is their head and their husband: and the ground of this truth is this,

There is the same neerenesse betweene Christ and the Church, Reason. that there was betweene Adam and Eua; for as Eua was framed and made of the rib that was taken out of Adams side, Gen. 2.22. Gen. 2.22. So the Church is framed and made of the bloud issuing and streaming out of the side of Christ crucified; out of the side of Christ cruci­fied came bloud and water, Iohn 19.34. Iohn 19.34. by which the Church and the members of it are washed from their sins, and cleansed and made new creatures, euen flesh of the flesh of Christ, and bone of his bone: and so there be­ing that neerenesse betweene Christ and the Church, there is the same relation betweene them that there was betweene Adam and Eua; and as Adam was the hus­band of Eua, so is Christ the husband of the Church, and true Beleeuers are married to Christ, and he is their head and their husband.

Now before wee come to make vse of this, a question is to be answered: for haply some may desire to bee fur­ther informed touching this point, and may demand,

How CHRIST comes to bee the husband of the Church? Quest.

To this I answer, Answ. That as it is in the matter of marriage betweene man and woman, so it is in the spirituall Mar­riage betweene CHRIST and the Church: as man and woman come to be husband and wife, by the consent of Parents, and by their owne mutuall consent, they wil­lingly and freely consenting to become man and wife to­gether, so is it betweene Christ and the Church; there is in the spirituall Marriage betweene Christ and the Church, the consent of God the Father, hee freely giues Christ his Sonne to his Church. Isai. 9.6. Isai. 9.6. Vnto vs a childe [Page 59] is borne, and vnto vs a Sonne is giuen. Romans 8.32. Rom. 8.32. Who spared not his owne Sonne, but gaue him for vs all, sayth the Apostle. And

Againe, God giues the Church to Christ, as Christ himselfe sayth, Iohn 17.2. Iohn 17.2. As thou hast giuen him power o­uer all flesh, that he should giue eternall life to all them that thou hast giuen him. And there is also a mutuall consent betweene Christ and the Church: God workes Faith in the hearts of his Chosen, by which they acknowledge Christ, imbrace Christ, and receiue him, and subiect themselues to him, and Christ cannot, but will, that which his Father wils; and so hee on the other side con­sents, and taketh the Church for his Spouse; and to this purpose we haue a plaine Text, Ioh. 6.37. Iohn 6.37. All that the Father giueth me, shall come to mee: and him that commeth, I cast not away.

In that Text wee may obserue a threefold consent; (All that the Father giueth me) there is the consent of the Father, (shall come) there is the consent of the Church, (And him that commeth to me, I cast not away) there is the consent of Christ. And by this threefold consent is the Spirituall Marriage made betweene Christ and the Church: and so wee see how Christ comes to be the husband of the Church, namely thus: God the Fa­ther freely giues Christ to the Church, and the Church to Christ, The Church, and the members of it, by faith wrought in them, receiue Christ, and subiect themselues to him, and Christ willing the same thing that his Father doth, consents and takes the Church for his Spouse: and so all true beleeuers are married to Christ, Ʋse 1 and He is their head and husband, True belee­uers may be assured, that Christ and all his benefits and merits are theirs. and there is that relation and that neere vnion betweene Christ and the Church, that there is betweene the husband and the wife.

Now this may in the first place serue to strengthen the faith of all true beleeuers, touching their interest and title to Christ, and to all his sauing graces, for why? [Page 60] Christ is their husband, and hath giuen himselfe to them, and therefore they may vndoubtedly assure themselues, that all his graces, benefits and merits are theirs, and doe truly belong to them; and it is not, as the Papists say, a fancy of an idle braine, that the righteousnesse of Christ & his merits are made ours, we truly beleeuing in Christ: the Papists say it is a fancy, and all one as if wee should say, One man liues by the soule of another. It is not so; Christ being our Christ, and hee being our head and hus­band, we may build on it, and we may be sure that all his graces, benefits and merits are truely ours, and doe true­ly belong to vs.

Againe is it so, Vse 2 that there is that relation, and that neere vnion betweene Christ and the Church, And they may be assured of Christ his loue towards them, and of his care ouer them for their good. that there is betweene the husband and the wife? Surely then, as many as truely beleeue in Christ, on this ground may as­sure themselues of the loue of Christ towards them, and of his care ouer them for their good, and that he will cer­tainely protect them against all that seeke to violence them, and to wrong them any way. A kind and louing husband will not suffer his wife to be wronged, if he bee able to right it; nay, his loue is so strong, as he will ra­ther suffer and sustaine wrong himselfe, then he will suf­fer his wife to be wronged, if he be able to right it: much lesse will Christ Iesus suffer his Church, or any member of it to be wronged; his loue to his Church farre surpas­seth the loue of the kindest husband in the World to his wife; there is no comparison betweene them, and hee is most able to defend his Church and the members of it, he being God of infinite power, Mat. 28.18. and all power being giuen to him, both in Heauen and in Earth, Mat. 28.18. And though he doe suffer thee sometimes to be wronged, for causes best knowne to himselfe, yet be thou sure of this, thou that art a true Beleeuer, thou maist goe to him bold­ly, and powre out thy complaint into his bosome, and he will heare it, and take notice of thy wrong, and hee will [Page 61] vphold thee, that thou faint not vnder it altogether, and hee will one day pay them home that doe wrong thee, when he comes to put on his garment dipt in bloud, Reuel. 19.13. Re­uel. 19.13. Woe bee to them that haue wronged the least and poorest member of his Church; yea, take this with thee for thy farther comfort, thou that art a true Belee­uer, thou hast Christ thine head and husband, and hee is such an head and husband, as is able to take notice, and doth take notice of the wrongs that are only intended a­gainst thee, euen of the secret mischiefe that the wicked instruments of the Deuill doe plot and deuise against thee in the depth of their hearts, he being not only man, but God also, he is able to take notice of them, full little doe the wicked Imps of the Deuill, such as wish ill to Sion and to the members of the Church, thinke on this, they thinke if they can couer their malice, and though they carry in their brests cankered hearts, hearts full of rancor and mischiefe intended against Gods Children, wayting for an oportunitie to practise it, yet if they can smooth it ouer with a faire countenance, all is well. Alasse, poore soules, they deceiue themselues; true Beleeuers haue an head and husband, that is able, and doth take notice of that mischife, that is only hatched and conceiued in the braine against them, and his loue to them is so strong, as he will not suffer that to goe vnpunished, but will one day plague thee for thy purpose of euill against any of his, though it neuer breake out into action. An excel­lent comfort to all true Beleeuers.

Now further on this ground, Vse 3 that there is that relati­on and that neere vnion betweene Christ & the Church, The dutie of true Beleeuers towards Christ their head and Husband. that there is betweene the husband and the wife, true Beleeuers must learne their duty, hereupon they must learne to loue Christ as their husband, they must giue to him the chiefe affection of their hearts, their loue, their ioy, their delight, and they must yeeld their bodies and soules wholly to him.

Doest thou perswade thy selfe that Christ is thine hus­band? Oh let him haue the chiefe loue of thine heart. Herein many in the World are exceeding faulty, they thinke they haue Christ their head and husband, and yet the chiefe loue of their hearts is not giuen to him; no, no, they set their loue and delight chiefly on the World and the things of it, on the profits, pleasures and vanities of the World, and will not bee driuen from the loue and li­king of those things.

Doest thou perswade thy selfe, thou that art a coue­tous worldling, or thou that art a sensuall person, that Christ is thine husband? Certainly then, thou art no bet­ter then a Strumpet, and a filthy Whore. Some thinke they put off the matter handsomely, when being iustly reprooued for their worldlinesse, for their garishnesse in apparell or the like, they can say to the Reproouer, What need you to be so hot? why? I hope I am neither Whore nor Thiefe. But indeed and truth they are both; they steale away their hearts from Christ, to whom they be­long (as they thinke) and they goe a whoring after the profits and pleasures of the World. The Holy Ghost hath taught me thus to speake; Iam. 4.4. marke what Iames sayth, Iam. 4.4. Ye Adulterers and Adulteresses, know ye not, that the a­mitie of the World is the Enmity of God? Whosoeuer there­fore will bee a friend of the World, maketh himselfe the Enemie of God.

If thou that makest profession of the faith of Christ, and thinkest that thou art a true Beleeuer, doe bestow the chiefe loue of thine heart, on any thing but on Christ, thou goest a whoring from Christ, and thou art no better then an Adulteresse and a filthy Strumpet.

Haply thou wilt say, Quest. How shall I know that I giue the chiefe loue of mine heart to Christ?

Thou maist easily know it, Answ. if thou doe but consider how it is with a wife that truely loues her husband. A wife that truely loues her husband, holds him better to [Page 63] her then all the men in the world besides: yea, as Elkana said to Hannah, 1. Sam. 1.8. 1. Sam. 1.8. he was better to her then ten Sonnes, shee delights in him and in his company aboue all others, and shee is neuer well, or at the least, not so well, as when shee is in his company, yea, shee delights to see the liuely Image and resemblance of her husband in his children, in his friends and kindred, and shee loues them the better, because they are like to her husband.

Now thus it is with thee in respect of Christ, if hee haue the chiefe loue of thine heart; if Christ be he whom thy soule chiefly loues, then thou makest more account of him, then of all riches and treasures in the world, yea thou holdest all things losse and dung in respect of him, thou delightest in his presence and company; it is the ioy of thine heart, and the reioycing of thy soule, to be where thou maist see the face and glorious beautie of thy Beloued, Iesus Christ, euen to come to the house of God, to the Word and Sacraments, where Christ is set before thee in liuely manner. Gal. 3.1. yea, Gal. 3.1. thou delightest in those that beare the Image of Christ, in the Saints and Children of God, thou louest them the better, because they are like to Christ: and thou desirest with the Apostle, Philip. 1.23. Phil. 1.23. to be loosed, and to be with Christ, euen fully to enioy his presence, and thou art able out of the earnest and feruent desire of thine heart, to say with the Bride, Reuel. 22.17. Come, Lord Iesus, come quickly. Reuel. 22.17.

Hereby trie thy selfe; if it be thus with thee, then in­deed Christ hath the chiefe loue of thine heart, and thou maist assure thy selfe, that thou hast his loue, and that he will certainely protect and defend thee against all thine enemies, and the gates of hell shall neuer preuaile a­gainst thee.

But if thou loue not the Lord Iesus, then consider what a fearefull doome the Apostle hath thundred out against thee, 1. Cor. 16.22. If any loue not the Lord Iesus, 1. Cor. 16.22. let him be had in execration, yea, excommunicate to death.

One thing yet remaynes to be obserued in this second part of the Verse. We are to marke that the Apostle saith not, That ye should be to another, euen to Christ, in plaine termes; though that is his meaning: but hee speakes of Christ by way of Periphrasis, by way of description, and he sets him out thus, Obser. Euen to him that is raysed vp from the dead, that is, vnto Christ, who in his body was dead, but now is raysed vp from the dead, and now liues an immor­tall life, euen for euer. Hence we are further giuen to vn­derstand thus much:

That Christ is not onely the husband of the Church, Doctrine. Christ is the euer-liuing husband of his Church. that true beleeuers are married to Christ, but that hee is such an husband, as being raysed from the dead, euer liues, he is an euer-liuing husband; true beleeuers are married to Christ, and he is their head and their husband, and he is such an husband as is raysed vp from the dead, and now liues an immortall life, and shall continue their husband for euer: for why?

As the Apostle saith, Rom. 6.9. Christ being raysed, hee dyeth no more: Death hath no more dominion ouer him. Therefore doubtlesse when the Apostle here saith, that the true beleeuing Romanes, and other true beleeuers should be married to another, namely, to Christ, and to him raysed vp from the dead, he intends, and would haue vs to vnderstand thus much, that Christ is the husband of the Church: yea, that he is an euer-liuing husband, and that he is such an husband, as being raysed from the dead, is no more subiect to death, but now liues an immortall life, and shall remayne the husband of the Church, and of all true beleeuers for euer: and to this purpose the Text is plaine, Hose. 2.19. Hosea 2.19. I will marry thee to me (saith the Lord to his Church) for euer.

I will be an husband to thee for euer, Ierem. 32.40. Ier. 32.40. The Lord said, he would make an euerlasting couenant with his people, and that hee would neuer turne away from them to doe them good: as if he had said, Hauing once [Page 65] entred into couenant with them, and as it were, married them to himselfe, Heb. 7.25. he would continue to be their husband for euer. Heb. 7.25. The holy Ghost saith, Hee is able perfectly to saue them that come vnto God by him, see­ing he euer liueth to make intercession for them. Reuel. 1.18. saith Christ, I am aliue, but I was dead: and behold, I am aliue for euermore.

These and many other places that might be brought, doe make this a cleere point, that Christ is not onely the husband of the Church, but he is such an husband as liues for euer, hee being raysed from the dead, hee is no more subiect to death, but now liues an immortall life, and shal certainely continue the husband of the Church, and of all true beleeuers for euer; the reason and ground of this truth is this:

Christ being raysed from the dead, Reason. hee liues no more a naturall & fraile life, a life sustayned by naturall meanes; Christ in his Resurrection put away his natural and fraile life, or at least, the qualitie and condition of it, and changed it into an heauenly and spirituall life, into a life without infirmities, and not sustayned by foode, and the like, as before, and so into a life immortall, and that ne­uer can decay: and therefore on this ground wee may certainly conclude, that Christ being the husband of the Church, he is an euer-liuing husband, and shall vndoub­tedly continue the husband of the Church, and of all true beleeuers for euer.

This, in the first place may serue to discouer to vs, that, Vse 1 that is an error and a false opinion, That Popish error, that true beleeuers may be diuorced from Christ, discouered and confuted. held and maintayned by some, either Papists or Popishly affected, that true beleeuers may be quite cut off from the Church, that there may be a separation and a diuorce betweene Christ and some that are true beleeuers, that a true beleeuer, one that is now a member of Christ, may hereafter become no member of Christ. That cannot stand with the truth now deliuered & proued to vs out of the Word of God: [Page 66] For, if Christ be an euer-liuing husband, if hee continue the husband of the Church, and of all true beleeuers for euer, it is not possible that there should be a diuorce be­tweene Christ and any one that truly beleeues in him, and that any true beleeuer should euer be quite cut off and separated from Christ: for indeede who is able to make a separation betweene Christ and any one that truely belongs to him? Surely, not all the power of Hell is able to doe it. No, no, Christ himselfe saith, Ioh. Ioh. 10.28. 20.28. That he giues eternall life to those that are his, and they shall neuer perish, neither shall any plucke them out of his hands.

Some obiect that place, Obiect. 1. Cor. 6.15. where the A­postle saith, 1. Cor. 6.15. Shall I take the members of Christ, and make them the members of an Harlot? God forbid: and they thinke they haue ground from thence, that true belee­uers may be quite separated and diuorced from Christ, that a true beleeuing member of Christ may become no member of Christ, being made the member of an Harlot.

But indeed they peruert the purpose of the Apostle, Answ. and they misconster his meaning; for the Apostles pur­pose in that place is not (no, not so much as by implica­tion) to signifie, that any true beleeuer may be wholy separated & diuorced from Christ, but his purpose there is to set out the haynousnesse, and vglinesse of the sinne of Adulterie and Fornication, and that it were a most foule, vnseemely, vile, and monstrous thing, that any that make profession of the truth of Christ, and hold themselues to be members of Christ, should so forget themselues and their owne excellent condition, as to prostitute and abase their bodies, that are members of Christ, and ioyne them with an Harlot, and make them one body with an Harlot; that were a most vile thing.

And that that is the purpose of the Apostle, appeares plainely by his wordes, Know yee not (saith hee) that [Page 67] your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an Harlot? God forbid. As if he had said? Fie on it, farre be it from euery one of you that bold your selues to be members of Christ, that you should so abase your bodies, as to make them members of an Harlot. So that place makes no­thing for the vpholding of that error, that a true belee­uer may be quite separated and diuorced from Christ. For a second vse of the point.

Is it so, that Christ being the husband of the Church, Ʋse 2 is an euer-liuing husband, Comfort for true beleeuers in their grea­test troubles and distresses. and continues the husband of the Church and of all true beleeuers for euer? Then here is a ground of sweet and of excellent comfort, for all that truly beleeue in Iesus Christ; hereupon they may cheere vp their hearts, and they may comfort themselues in their greatest troubles and distresses: for what though their troubles be great, and lye heauy vpon them? yet there is no trouble, no affliction, no distresse whatsoeuer that can make a separation and a diuorce betweene them and Christ their head and husband, hee still continues their head, and hee is still their husband, euen when they are plunged into their deepest distresse: and that may be a great comfort to them.

We know it is a comfort to a wise in the time of some great losse, that her husband is yet liuing, though her goods be taken away and lost by fire, by water, or the like; though shee haue lost her children, and her dearest and her neerest friends are taken away from her, yet this is a stay to her fainting heart, and this cheeres her vp, that her kind and louing husband is yet aliue, and shee hath him still with her; for shee is sure that he will beare part with her, in her distresse and trouble, and that he will be a guide and comfort, and an helpe to her in any thing for her good, so farre as hee is able. This shee is sure of, and this comforts her. Oh much more may true belee­uers comfort themselues & cheere vp their hearts in their [Page 68] greatest troubles, crosses and losses whatsoeuer they be, I say, much more may they comfort themselues with this; that their head and husband Christ Iesus is yet aliue; for he is an husband all-sufficient, able to succour helpe and comfort them, and they may be sure that he will releeue and comfort them, yea, that he will euen beare part with them in their troubles: They may assure themselues of this, there is not any affliction they suffer, but Iesus Christ their head and husband beares part with them, and hee suffers with them.

Oh then, thinke on this in thy greatest affliction, thou that art a true beleeuer; what though it be so, that thou hast lost thy goods, thy outward libertie, thy wife, thy children, thy dearest friends, yea, thou being a wife, hast lost a kind, a louing, and deare husband? Yet remember this to thy comfort, there is no losse, no affliction, that can turne away Gods loue from thee, and make a diuorce betweene thee and Christ Iesus thine head and husband: No, no, he is an euer-liuing husband, he is still thine hus­band, and shall so continue for euer. Yea, remember yet further to thy comfort, thou that art a true beleeuer, though thy affliction be so great, as that thy very life is taken away from thee, yet there is no diuorce made be­tweene thee and Christ Iesus: Death may separate thy body and soule asunder, but it cannot diuide thee from thy God, and make a diuorce betweene thee and Christ Iesus thine head and husband: No, no, hee is still thine, and thou art still his. Rom. 14.8. Rom. 14.8. Whether we liue, we liue vnto the Lord, or whether we die, we die vnto the Lord: whe­ther we liue therefore, or die, we are the Lords. Death which is the King of feare to the wicked, it ioynes thee neerer to Christ thine husband; and though thy body be seue­red from thy soule, and laid vp in the earth, yet it shall be so but for a time and in the meane time it is not diuided from the Lord Iesus; No, no, though thy body rot, and be turned into dust in the graue, yet that very dust is [Page 69] within the couenant, and knit to Christ Iesus, and thou art still his both in body and soule, and hee is still thine head and husband; and that is an excellent comfort: and let all true beleeuers lay it vp in their hearts, and let none but true beleeuers meddle with it, it belongs not to any other; but thou that art a true beleeuer, lay vp this ground of comfort in thine heart, that Christ is thine head and husband, and shall so continue for euer, and thou shalt find it will comfort thee in thy greatest afflicti­on, yea, when the very pangs of death are vpon thee.

Now to the third and last part of this Verse: That wee should bring forth fruit vnto God. We see here, the Apostle saith, the true beleeuing Romanes, and other true belee­uers should be married to Christ, and to him, raysed vp from the dead: to this end, or that this might follow on it, that they should bring forth fruit vnto God. Hence we may easily gather thus much:

That it is by vertue of Christ his Resurrection, Doctrine. that men are enabled to bring forth fruit to God; when men are married to Christ, and made one with him, euen with him raysed from the dead, and made partakers of the ver­tue and power of his Resurrection, then they are quick­ned, & then they are made able to bring forth good and holy fruits, and till then they are not able to bring forth any fruit to God: and therefore Christ saith, Ioh. 15.4. Ioh. 15.4. Abide in me, and I in you: as the branch cannot beare fruit of it selfe, except it abide in the Vine, no more can yee, except yee abide in me. Vers. 5. Without me yee can doe nothing. Vers. 5 And the reason and ground of this truth is this:

Christ is not only the giuer of spirituall life and quick­ning, but he is also the roote of it, and from him it comes, Reason. and must come; He is the Lord of life, Act. 3.15. Act. 3.15. He is a quickning Spirit, 1. Cor. 15.45. 1. Cor. 15.45. and therefore from him it comes, euen from the power and vertue of his Resur­rection, that men are able to bring forth fruit vnto God.

Now this first discouers to vs the error of the Papists, Ʋse 1 [Page 70] touching their works of Preparation; Workes of Preparation ouerthrowne. they say, that a man in his meere natural state before his conuersion, may doe some good things, euen things truly good and holy, and may prepare himselfe to receiue grace. This is a foule and grosse error, and it is met withall by the truth now deliuered: For before a man be married to Christ, and to him raysed vp from the dead, and so quickned by the vertue of his Resurrection; he is not able to bring forth any fruit to God.

And againe, Vse 2 the truth now deliuered, makes knowne to vs, Men in their naturall state can doe no­thing truely good and plea­sing to God. that howsoeuer men in their naturall state, may doe things good in themselues, yet they cannot do any thing truly good and holy, they cannot bring forth fruit to God, they may build Hospitals, Colledges, and the like, and doe many great workes, good in themselues, but they cannot doe any thing truely good and pleasing to God; and therefore we should neuer rest, till wee finde our selues married to Christ, and made one with him, e­uen with him raysed vp from the dead, and made parta­kers of the power and vertue of his Resurrection, that so we may be able to bring forth fruit to God, and may doe good duties, pleasing to God, and comfortable to our owne consciences.

In this third and last part of the Verse, the Apostle sets downe the last correspondency to his foregoing simili­tude, taken from marriage; and thus it stands: That as a wise, her husband being dead, and shee being married to another, may lawfully beare children to that other man: so the true beleeuing Romanes, and other true beleeuers, being freed from the Law, and married to Christ, they may bring forth fruit to him; yea, he sets it downe as a dutie, they are bound vnto that; they are therefore mar­ried to Christ, and to him raysed vp from the dead, that they should bring forth fruit to him.

(That we) the Apostle here changeth the person. Interpretation Hee said before, So yee, my Brethren, are dead also to the Law [Page 71] by the body of Christ, that yee should be vnto another, In the second person; but here hee speakes in the first person, and saith, That we should bring forth fruit vnto God. His meaning is this, That you and I, and all true beleeuers, both of Iewes and Gentiles, whatsoeuer we be, should bring forth fruit and fructifie, and as it were, beare and bring forth children to God, according to the phrase of the Hebrewes, who cal children, The fruit of the wombe, as Psal. 127.3. Behold, Psal. 127.3. [...] Psal. 128.3. children are the inheritance of the Lord, and the * fruit of the wombe, his reward. Psal. 128.3. Thy wife shall be as the fruitfull Vine on the sides of thine house, and thy children like the O liue plants round about thy table. Now this phrase and forme of speech here vsed by the Apostle, signifieth two things:

First, that wee should bring forth both in minde and heart, and also in word and deed, such things as are as it were begotten of God, and come from God, and from Christ, Who is God ouer all, blessed for euer, Rom. 9.5. Rom. 9.5. that we should bring forth holy, heauenly, and diuine, and spi­rituall things, such thoughts, such affections, such words, and such deeds, as come from Christ, and from the Spirit of Christ, and haue the Spirit of Christ the worker of them, and so are called by the Apostle, the fruit of the Spirit, Gal. 5.22. But the fruit of the Spirit is loue, ioy, Gal. 5.22. peace, long suffering, gentlenesse, goodnesse, faith.

Secondly, such things both in heart and life, as are as sweet fruits to God, euen such thoughts, affections, words & works, as are pleasing to God through Christ, and such as hee of his mercy will crowne with no lesse then the reward of eternall life and glorie, as the holy Ghost saith, Heb. 13.15. Heb. 13.15. that prayse and thanksgiuing to God, which is the fruit of the lips (for so he calls it) is a pleasing sacrifice to God through Christ: And hee sub­ioynes, Vers. 16. To doe good, and to distribute forget not: for with such sacrifices God is pleased.

These two things then are signified and intended by [Page 72] the Apostle in this phrase of bringing forth fruit to God, namely, A bringing forth of such thoughts, affections, words and deeds, as come from God, and are pleasing to God through Christ.

Thus then wee are to conceiue the Apostles meaning in these words:

That you and I, and all true Beleeuers, both of the Iewes and Gentiles, should bring forth such thoughts, such affecti­ons, such words and deeds, as are holy, heauenly, diuine, and spirituall, and as it were begotten of God, that we should euen thinke, speake, and doe such things as come from Christ, and from the Spirit of Christ, and haue the Spirit of Christ the worker of them, and are also pleasing to God through Christ, and such as he in his mercy will crowne with the reward of e­ternall life.

First here obserue we the change of the person. Obser. The Apostle hauing said before: So yee, my Brethren, are dead also to the Law, by the body of Christ, that yee should be vnto another: Here hee saith, that wee should bring forth fruit vnto God: thereby (no doubt) intimating thus much, that not only the beleeuing Romanes, and other true beleeuers, amongst them who were newly conuerted and brought to beleeue in Christ, and as it were newly married to Christ, but that himselfe and others also that were of longer standing in Christ, and had beene lon­ger married to Him, ought to bring forth good and ho­ly fruits both in their hearts and liues: hence note we in a word,

That none of those that hold themselues married to Christ, Doctrine. They that haue beene longest mar­ried to Christ, must be still child-bearing to Christ. are to thinke themselues at any time exempted from bringing forth fruit to Christ: euen such as are most holy, and most regenerate, and haue beene longest mar­ried to Christ, must still be as it were child-bearing to Christ, and must still bring forth good and holy fruits, yea, the longer men are married to Christ, the more fruit­full must they be to Him, and the more must they abound [Page 73] in holy, heauenly and diuine thoughts and affections, words and actions. Psal. 84.7. Psal. 84.7. it is said of the people of God, that they goe from strength to strength, till euery one appeare before God in Zion. And Psal. 92.14. Psal. 92.14. that such as be planted in the house of God, they flourish, and they still bring forth fruit, yea, in their olde age. Philip. 19.11. And the Apostle thus prayed for the Philippians, Philip. 1.9. that their loue might abound more and more. And then Verse 11. That they might be filled with the fruits of righteousnesse, which are by Iesus Christ vnto the prayse and glory of God, (that is) such holy fruits as are brought forth by the power and working of his Spirit; and indeed there is no time, wherein such as are married to Christ, are past child-bearing to Christ, and past bringing forth of fruit to him: it is not with them as it is with women, Gen. 18.11. when they are olde and stricken in age, when they are past children: no, no, there is no such time with them that are married to Christ, they are neuer past fruitfulnesse and child-bearing to Christ, and therefore they are not to cease to beare and to bring forth fruit to him: but the elder they grow, the more are they to abound in good and holy fruites, the more fruitfull are they to bee in euery good thought and affection, and in euery good word and worke.

But alasse, how farre from this are many in the world, Vse. that hold themselues such as belong to Christ and to bee married to him! Doe they continue, Reproofe of such as grow worse and worse in their olde age. as it were child-bea­ring to Christ? doe they, the elder they grow, the more increase, and the more abound in good and holy fruites? Oh no, many there be, that the more they grow in yeeres, the colder and the more backward they become to euery good and holy dutie. May wee not obserue a generall decay and declining & going backward in good things? Where is that Zeale, that loue to Religion, that ear­nestnesse and that forwardnesse in good things, that wee haue heard of, or haue knowne to be in men and women heretofore? Nay, be there not some that we can remem­ber, [Page 74] who haue beene heretofore, or at the least seemed to be forward in Religion, and zealous in good things, that were wont to be carefull to sanctifie the Sabbath, to keep good order in their houses, to instruct their families, to vse Prayer constantly, that now are not only not so well affected to Religion, and not so forward in good things as they haue beene, but are euen quite falne from them, and are now carried away with the sway and with the euill examples of the time?

Well, to them I say no more but this: In a word, let them know that their case is fearefull, and that I may not only say it, 2. Pet. 2.20. but prooue it to them, let them looke, 2. Pet. 2.20, 21, 22. sayth the Apostle, If after they haue escaped from the filthines of the World, through the knowledge of the Lord, and of the Sauiour Iesus Christ, are yet tangled againe therein and ouercome, the latter end is worse with them then the beginning. 21 For it had beene better for them, not to haue knowne the way of righteousnesse, then after they haue knowne it, 22 to turne from the holy Commandement giuen vnto them: but it is come vnto them according to the true Prouerbe, The Dogge is returned to his owne vomit; and the Sow that was washed, to the wallowing in the mire. Yea certainly, such as in their old dayes grow cold in good things, and in good duties, and in bringing forth good fruites to God, doe giue more then a probable signe, and it is more then pro­bable, that they were neuer married to Christ, and neuer made one with him. For, is it olde age that can hinder his working? No, no: deceiue not thy selfe, if thou bee married to Christ, thou shalt find thy selfe quickened by him, and made able to bring forth fruit to God, yea, to bring forth more and more good and holy fruit in thine olde age. And if it be not thus with thee, it is a fearefull signe that thou wast neuer married to Christ.

Now further, Obser. in that the Apostle hauing said that the true beleeuing Romanes, and other true beleeuers, should be married to Christ, and to him raysed vp from the dead, [Page 75] and he subioynes to it that they should bring forth fruit to God, we may easily conclude, and gather thus much,

That the state of a true beleeuer is no barren state; Doctrine. true beleeuers are not barren and fruitlesse, True belee­uers are not barren and fruitlesse. but being married to Christ, they are fruitfull, and they are, as it were, child-bearing to Christ, and they bring forth good thoughts, affections, words and actions, as children to Christ their husband, and as fruits to God, it is the end of their being married to Christ, and doubtlesse they make not the end of their marriage frustrate: and hence it is that they are compared to fruit-bearing trees, Psal. 1.3. They are said to be trees planted by the Riuers of waters, which bring forth fruit in their season. Yea, they are said to be so planted, as that in respect of their roo­ting, they feele not when the heate commeth, the yeere of drought cannot make them cease yeelding fruit. Ierem. 17.8. Isai. 61.3. Cant. 4.16. Iere. 17.8. and Isai. 61.3. Trees of righteousnesse: and the plan­ting of the Lord. And Cant. 4.16. the Church is said to be as a Garden, yeelding pleasant fruit. And to these I might adde many like testimonies, all pointing to this Truth, that true beleeuers are fruitful, and doe bring forth good and holy fruits, and being married to Christ, they are, as it were, child bearing to Christ, and doe bring forth good thoughts, affections, words, and actions, as chil­dren to Christ. And indeede this cannot be otherwise. The reason and ground of this truth is this;

True beleeuers being married to Christ, Reason. they haue spi­rituall fellowship with Christ, they are made partakers of the Spirit of Christ, and of the life of Christ, euen of the spirituall life of grace; and where the Spirit of Christ is, and the life of grace, there cannot but be fruitfulnesse in all good thoughts, affections, wordes and actions: and therefore, as many as are married to Christ, they are fruit­full, and they certainely bring forth good and holy fruits both in mind and heart, and in word and deed.

Now this may serue as a ground of tryall to euery one Vse. [Page 76] of vs, Tryall of our fellowship and communion with Christ. touching our fellowship and communion with Christ Iesus: Doest thou perswade thy selfe, that thou art married to Christ, that he is thine husband, and that thou hast heauenly fellowship with him? Certainely, then thou art not barren, but thou art child-bearing to Christ, thou art partaker of the Spirit of Christ, and of the life of Christ, and thou bringest forth good and holy fruits, thy minde is full of good thoughts, thy heart full of holy and beauenly affections, thy mouth full of good and gracious speeches, thy life abounds with good and holyactions of pietie, of equitie, of iustice, of loue, and of mercy: and if it be thus with thee, thou mayest with comfort assure thy selfe, that thou hast Christ to thine husband, and that thou hast sweet and heauenly fellow­ship with Him.

But on the other side, if thou sinde it not thus with thee, but that thou art barren of all good thoughts, af­fections, words and deeds, and that rather thine head is full of wicked thoughts, thine heart full of wicked lusts, and thy mouth runnes ouer with cursing, swearing, and the like, and thy life abounds with many foule and grosse sinnes; deceiue not thy selfe, if thou thinke that Christ is thine husband, and that thou hast fellowship with him, it is but a fancy; and if thou say so, thou art no better then a lyar, the holy Ghost hath giuen thee the lye, 1. Ioh. 1.6. If we say that we haue fellowship with him, and walke in darkenesse, that is, in ignorance and sinne, we lye, and doe not truly, wee deceiue our selues. And herein many de­ceiue themselues. How many be there that are altoge­ther barren of those holy fruits the Apostle reckons vp, Gal. 5.22, 23. Loue, ioy, peace, long suffering, gentlenesse, goodnesse, faith, meckenesse, temperance? Nay, how many be there, that abound with the contrarie fruits? In stead of loue to God and Men, they abound with contempt of God, of his Word and Ordinances, and with hatred of his Children. In stead of spirituall ioy, they abound [Page 77] with carnall ioy, reioycing in sinne and in the workes of the flesh: and so we might instance in the rest. In stead of temperancy & moderation in meat, drinke, apparell, and other outward things, how doe many abound in the con­trarie fruits! they giue themselues to surfetting & drun­kennesse, to pride in apparell, neuer more then in these dayes; yea, the more this sinne of pride in apparell is spoken against, the more it abounds. Can such persons perswade themselues that Christ is their husband? If they doe; certainely they deceiue themselues: Doe but in reason consider it; Doest thou thinke Christ is thine husband, and yet thou bringest forth fruit, not to Him, but to the Deuill, and to the lust of thine owne heart? Surely, then thou playest the Whore and the filthy Strumpet; and if thou wilt needes say that Christ is thine husband, and thou wilt thrust thy selfe vnder his name, and he shall beare thy name, and thou wilt beare the name of a Christian, then know that thou canst looke for no comfort by him, or from him, hee is a iealous hus­band, hee will one day come and take thee tardie, euen playing the Whore with his vtter enemie, and then the fire of his wrath and iealousie shall burne thee downe to the bottomlesse pit of hell.

If thou wouldst be sure that Christ is thine husband, thou must find thy selfe child-bearing to him, and that thou bringest forth fruit to him, euen good and holy thoughts, affections, words and actions. And if it be thus with thee, then thou hast heauenly fellowship with Christ in this life, and shalt haue eternall fellowship with him in the life to come.

Note wee further, that good thoughts, affections, Note. words and actions, are called fruits to God, and are as children begotten of God. And,

The consideration of this may be an excellent motiue, to stirre vs vp to haue our hearts and minds abounding with good thoughts and affections, and our liues with [Page 78] good words and actions: for why? the Lord is as well pleased with them through Christ, as with his owne be­gotten children; they are as sweet fruits to him, and most pleasing to him in Christ, and hee will reward the least good action of ours, comming from the roote of a liuely faith in Iesus Christ, with no lesse then the reward of eternall life and glorie. Come wee to the fift and sixt Verses.

OVr Apostle hauing before made knowne, that the true beleeuing Romanes, and other true Beleeuers, were freed from the Law their former husband, and married to Christ, and being married to Christ, that they should bring forth fruit to him, that they should be, as it were, child-bearing to Christ: In these two Verses he doth farther amplifie that particu­lar of bringing forth fruit to Christ, by a comparison à paribus, and further shewes, that it was meet and fit that himselfe & other true beleeuers, being married to Christ, should bring forth fruit to him: and thus be reasons (for the fift Verse is inferred as a reason on the former) as ap­peares in the word (For.) As when wee were vnder the Law, and married to the Law, wee brought forth fruit answerable to that condition: So now, being freed from the Law, and married to Christ, it is very meete, equall [Page 79] and fit, that we should bring forth fruit to him, in all e­quitie and reason wee are bound so to doe. That is the generall drift and purpose of the Apostle in these two Verses.

Now more particularly in Verse 5. is laid downe the first part of the Apostles comparison, and that not bare­ly propounded, but set forth on this manner:

First, 1 the Apostle deliuers the state and condition of himselfe, and other true beleeuers, being vnder the Law, in these termes (in the flesh) He saith, When yee were in the flesh; and consequently, Vnder the Law, and married to the Law.

And then hee saith not barely, 2 that himselfe and other true beleeuers being in that state, brought forth fruit an­swerable to it, but he sets downe the cause, and discouers the roote, whence such fruit came, as that it came from the motions of sinnes, describing those motions, that they were by the Law. The motions of sinnes which were by the Law. And then hee makes knowne the power and working of those motions, together with the subiect wherein they wrought, as that they had force and wor­king in their members; had force in our members.

And last of all, 3 how farre forth those motions had power and working, namely, to the bringing forth of fruit, and what manner of fruit it was, as that it was deadly, that it was fruit to death. The motions of sinnes (saith the Apostle) which were by the Law, had force in our members to bring forth fruit vnto death. So we see the par­ticular things that are laid downe in this fift Verse: I will not now enter on the other part of the Apostles compa­rison laid downe Verse 6. till wee come to the hand­ling of it.

For when wee were in the flesh.] Interpretation The word Flesh hath many acceptions in Scripture; here it is put for the cor­ruption of nature, euen for that corruption and sinne, in which men are conceiued and borne, as Psal. 51.5. Psal. 51.5. I was [Page 80] borne in iniquitie, and in sinne hath my Mother conceiued me. And so the Apostles meaning is this, When wee were in the corruption of nature, in our naturall state and condi­tion, not regenerate, not partakers of the Spirit, and of the life of grace, for these two are opposed and set one a­gainst the other, Rom. 8.9. Now yee are not in the flesh, but in the Spirit. So that to be in the flesh, is to be vnrege­nerate, and to be altogether fleshly. Iude Epist. vers. 19. These are fleshly, hauing not the Spirit, (the motions of sins) or as it is in the Originall, the passions or sufferings of sinnes.

Now by these passions or sufferings of sinnes, the A­postle vnderstands those euill motions, that are conti­nually stirred vp by in-borne corruption in the heart and mind, euen those euill stirrings that doe continually a­rise from the corruption of nature in the heart and mind, and doe incite and stirre vp a man, and as it were follicite him to sinne, and they are called passions or sufferings of sinne, by a Metonymie, because they doe molest and trouble a man, and affect his mind, (in deed with his wil) he being willing to be so troubled so long as he is in his naturall state and condition; yet (I say) they doe conti­nually trouble him, and they giue him no rest, they will not suffer him at any time to rest, but are euer pricking him forward, drawing, egging and enticing him to sinne, as Iam. 1.14. Euery man (saith the Apostle) is tempted, when he is drawne away by his owne concupiscence and is en­ticed; therefore they are called passions or sufferings of sinne, (which were by the Law) that is, which were occa­sioned by the Law, the corruption of nature taking oc­casion by the commandement; Rom. 7.8. as Vers. 8. to send forth those euill motions; (had force) that is, had power, and as it is in the new Translation, did work, or bad a power­full and effectuall working: for so the words following signifie, (in our members.) By members in this place, wee are to vnderstand not only the parts and members of the body, but by a Synechdoche, the powers and faculties of [Page 81] the soule; (to bring forth fruit vnto death.) To bring forth deadly fruit: the meaning is this: To bring forth all manner of sinnes, which indeed are deadly, and of them­selues bring death and destruction both to body and soule, Rom. 6.21. The wages of sinne is death. Thus then conceiue we the Apostles meaning in this Verse, as if he had said:

For when we were in the corruption of our nature, in our naturall state and condition, when wee were vnregenerate, then the euill motions that did continually arise in our hearts and minds, from our in-borne corruption, and euermore sol­licite and stirre vs vp to sinne, and were occasioned by the Law, had power and full working in the powers of our soules, and in the parts and members of our bodies, euen to the bring­ing forth of all manner of sinnes, which of themselues bring death and euerlasting destruction both of body and soule.

Obserue with me the reason here vsed by the Apostle, Obser. 1 on that he said in the Verse before, that himselfe and o­ther true beleeuers, being married to Christ, and to him raysed from the dead, should bring forth fruit to God; thus hee reasons; When wee were vnder the Law, and married to the Law, wee brought forth fruit answerable to our condition; therefore now being freed from the Law, and married to Christ, it is fit, and it is very meete and equall, that we should bring forth fruit to him: hence note we thus much:

That true Beleeuers, Doctrine 1 such as hold themselues married to Christ, True belee­uers are to bring forth fruits answer­able to their holy condition are to bring forth fruits answerable to that ho­ly and excellent condition, as heretofore when they were in their naturall state, they brought forth fruit sutable to that state, so now being set out of that state, and set into the state of grace, and married to Christ, they are to bring forth fruit fitting and agreeing to that ex­cellent condition.

And to this purpose we find many exhortations in the Booke of God. Ephes. 4.1. I pray you, saith the Apostle, Ephes. 4.1. [Page 82] that yee walke worthy of the vocation whereunto yee are cal­led. 17 And, Vers. 17. This I say therefore and testifie in the Lord, that yee henceforth walke not as other Gentiles walke, in vanitie of their mind, 18 18. Hauing their cogitations darke­ned, and being strangers from the life of God, through the ignorance that is in them, because of the hardnesse of their heart: 19 Ver. 19. Which being past feeling, haue giuen them­selues vnto wantonnesse, to worke all vncleannesse, euen with greedinesse. 20 But (saith hee) Vers. 20. Yee haue not so learned Christ. Phil. 1.27. Philip. 1.27. Let your conuersation be as it becommeth the Gospell of Christ. And to these wee might adde many like exhortations, all making this manifest, that true beleeuers being called, iustified and sanctified, and espoused and married to Christ, are to bring forth fruit answerable to that holy and excellent condition; and there is reason for it, namely this:

To this end they haue fellowship with Christ, Reason. and are made partakers of the life of grace, that they should ex­presse it in the fruits of it in their liues, that they should bring forth fruits answerable to that grace.

Doest thou then perswade thy selfe, Vse. that thou art mar­ried to Christ, Reproofe of such Christi­ans as doe not bring forth fruit answer­able to their holy condition 1. Pet 2.9. and that thou hast heauenly fellowship with him? Then remember that thou art to bring forth fruit answerable to that holy and that excellent conditi­on, thou art to shew forth the vertues of him that hath called thee out of darkenesse into his maruailous light, 1. Pet. 2.9. Far be it from thee to conforme thy selfe to the lust of thy former ignorance, and to thinke, speake or doe as thou didst, when thou wast in thy naturall state and condition. And herein some are iustly to be taxed, euen such as I am perswaded are married to Christ, they yeeld too much to the corruption of their own hearts, and they too much follow the fashion of the World. Oh consider that these are not fruits answerable to thine holy conditi­on, & thus thinke with thy selfe, when thou art set on by Satan, and when thine owne corruption is stirring (as in [Page 83] the best it wilbe stirring) & enticing thee to any knowne sinne, thinke thou with thy selfe, Is this a fruit answerable to my holy condition? shall I that am sanctified, and made partaker of the life of grace, carry my selfe as those that are prophane, and as yet in their naturall state? shall I that am married to Christ the Lord of life and glorie, thinke, speake, and doe as those that are wedded to the lusts of their owne hearts? No, no; farre be it from me: thus meditate, and thus thinke with thy selfe, and with­all remember that thou yeelding to the corruption of thine owne heart, and thou being ouertaken with pride, couetousnesse, or the like, it is a wound to thy consci­ence, it brings dishonor to God, it is a disgrace to thy holy condition, it is a scandall to the weake, it hardens others in a wicked course, and it opens the mouthes of the enemies of the Gospell: Thinke on these things, and take heede of yeelding to the lusts of thine owne heart, labour thou to expresse that life of grace that is in thee, in the fruits of it, and to bring forth fruits answerable to thine holy condition; for certainely if thou doe not, the wicked that expresse the former course of life, shall stand vp & be a witnesse against thee, at the day of iudgement.

In the next place obserue with mee, Obser. how the Apostle sets forth the state and condition of himselfe and other beleeuers, when they were vnder the Law and in their naturall condition; he saith not, When the flesh was in vs, but, When we were in the flesh; for the best of Gods children haue flesh and corruption in them: but to be in the flesh, is farre more, as to say, that a man is in drinke or wine, is more then to say, that wine or drinke is in him; for that may be in the best and in the most sober: so indeed to be in the flesh, is to be altogether fleshly, and to be nothing but flesh and corruption. Hence then we are taught to see, what is the state of such as be yet vnbeleeuers, and as yet vnregenerate, namely this:

They are altogether fleshly, Doctrine 2 they are nothing but a [Page 84] lumpe of flesh, Vnregenerate persons are altogether fleshly. euen a lump of sinne and of corruption, they are drenched in sinne, and, as it were, ouer head and eares in the mire and filthy puddle of sinne, their minds, their wills, their affections, all the powers of their soules, and all the parts of their bodies, are altogether fleshly, and thorowout defiled with sinne. And thus the Lord speakes of Ierusalem, Ezech. 16.6. Ezech. 16.6. When thou wast in thy bloud, not when bloud was in thee: and thus Peter spoke of Simon Magus, Act. 8.23. Act. 8.23. Thou art in the gall of bitter­nesse, thou art euen ouerwhelmed in sinne. And hence it is that the Apostle saith, that the Ephesians before their conuersion, were darkenesse, Ephes. 5.8. And of the Colos­sians, Col. 1.21. Chap. 1.21. he saith, That their minds were in euill works. And many like testimonies cleerly shew the truth of this point, that vnbeleeuers and vnregenerate persons, are nothing but a lumpe of flesh, a lumpe of sinne and of corruption; Ioh. 3.6. and the reason is giuen, Ioh. 3.6.

That which is borne of the flesh, Reason. is flesh: it is nothing but flesh, and a lumpe of corruption, and it cannot be other­wise; Iob 14.4. for as Iob saith, Iob 14.4. Who can bring a cleane thing out of filthinesse?

Now this being so, Vse. that vnbeleeuers and vnregene­rate persons are nothing but a lumpe of sinne, The fearefull state of natu­rall men dis­couered. it serues first to discouer to naturall men and women, their feare­full state and condition; for why? are they nothing but a lumpe of sin? certainely, then nothing can come from them but sinne, they can doe nothing but prouoke Gods wrath against them in euery thing they doe, euen their best actions, their hearing of the Word, their Prayers, and the like, are sinnes to them. Men commonly please themselues much in this, that they liue ciuilly, deale iust­ly and truly in the world, heare the Word of God, and the like. Alas, this they may doe, and yet be in the flesh: and so long as they are in the flesh, they can doe nothing pleasing to God, Rom. 8.8. Rom. 8.8. They that are in the flesh, can­not please God, Pro. 15.8. And, Pro. 15.8. it is said, that the sacrifice of the wicked is abomination to the Lord.

Againe, this being so, that vnregenerate persons, are nothing but a lumpe of sinne, it may serue to pull downe the pride of many that looke bigge, & carry their heads aloft, and shew forth the pride of their hearts in their speech, in theri gesture, in their apparell, and the like: if they well consider it, they haue cause to hang downe their heads, and to couer their faces for shame; for, what are they? Nothing but a lumpe of sinne, and a dunghill of corruption; why then should they make themselues as painted Sepulchres? what cause hath the Leper to be proud, or the poore Lazer, who is full of botches and byles from top to toe, to set out himselfe in goodly ap­parell and in rich array? Such is thy case, thou that art vnregenerate, and as yet in thy naturall state and condi­tion, thou art full of filthinesse, and full of corruption in all the powers of thy soule, and in all the parts and mem­bers of thy body; and therefore thou hast no cause to set out thy selfe in thy vaine and garish attyre. Such as stand for the maintenance of pride, say, You know not what to prescribe, and how wee are to attyre our selues. Why, thine owne corruption and filthinesse may teach thee how thou art to attyre thy selfe.

The next thing we are to marke, is this, the Apostle ha­uing said that himselfe & other true beleeuers when they were in their naturall state, they were in the flesh, he saith not barely, that then they brought forth fruit answerable to that state and condition, but hee discouers the cause and roote whence such fruit came, as that it came from the motions of sinne that then were powerfull, and had an effectuall working in them. He saith, When we were in the flesh, the motions of sinnes which were by the Law, had force in our members to bring forth fruit vnto death. Hence we are giuen to vnderstand thus much:

That the cause of all sinne is in our selues, Doctrine 3 all manner of sinnes that men commit, The cause of all sinne is in our selues. come from a roote within themselues, that men breake out by swearing, and lying, [Page 86] and killing, Hos 4.2. and stealing, and whoring, as it is Hos. 4.2. and by all sorts of sinnes. It comes from those motions of sinnes that arise in their hearts and minds from their owne corruption; this we see cleere from this Text, and for this wee haue further plaine euidence of Scripture. Matth. 15.18. saith Christ, The things which proceed out of the mouth, come from the heart, and they defile the man: and then he subioynes, Vers. 19. For out of the heart come euill thoughts, murthers, adulteries, fornications, thefts, false testimonies, slanders. As if he had said, All defilement of man by sinne, whatsoeuer it is, it comes from within, it comes from the inward lust and corruption stirring vp e­uill motions in the heart and minde, that is the very roote of all sinnes. Iam. 1.13. Iam. 1.13. saith the Apostle, Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with euill, neither tempteth he any man. Then Vers. 14. 14 and 15. But euery man is tempted, when he is drawne a­way of his owne concupiscence, 15 and is entised. Then when lust hath conceiued, it bringeth forth sinne, and sinne, when it is fi­nished, Isai. 59. bringeth forth death. Isai. 59. from the beginning the Prophet complayning of the great and grieuous sins of the wicked of his time, as that their works were works of iniquitie, and the worke of crueltie was in their hands, Vers. 6 6. their feete, their hands, their lips, their tongues, and all the parts and members of their bodies were set to worke mischiefe, 7 & did bring forth sinne. Ver. 7. he addes this as the cause and roote of all, that their thoughts were wicked thoughts. And so, Gen. 6.6. it is said, that the wic­kednesse of man was great in the earth. And this is assigned as the cause of it, Gen. 6.5. that all the imaginations and thoughts of his heart were only euill continually: there were euill moti­ons continually stirred vp in the hearts & minds of men; and thence it was that they became so monstrously wic­ked, and broke out into most fearefull and horrible sins, and indeed that the cause of all sinne is in our selues, may be further confirmed by this, as the reason and ground of it:

It is the corruption of our nature, Reason. euen our in-borne corruption, that giues matter and being to euery sinne: were it not for the corruption of nature, euen the cor­ruption that is within our selues, the Deuill could not fa­sten any temptation on vs, neither could the World, with all the allurements and baits of it, draw vs to any sinne; the parts and members of our bodies, are indeed as Por­ters to let sinne into the soule, from outward obiects, but they could not so doe, were there not corruption and sin in our selues. Christ liued and conuersed in the world as we doe, & all the baits and allurements the world could afford, were offered to him, to draw him to sinne, yea, we reade, Matth. 4.8, 9. Matth. 4.8, 9. that the Deuill tooke him vp into an exceeding high Mountayne, and shewed him all the King­domes of the World and the glorie of them, and said to him, All these will I giue thee: and yet he could not fasten any sinne vpon him, and why? Surely, because there was no corruption in him, there was no thing in him, to giue matter and being to sinne, as himselfe saith, Ioh. 14.30. Ioh. 14.30. The Prince of this world (that is, the Deuill) commeth, and hath nought in me: hath no matter to worke on mee. This makes it cleere, that were it not for the corruption of na­ture, neither the Deuill nor the World could draw vs to any sinne.

And hence it is that Satan fits his temptations to the naturall disposition and temper, to the naturall inclina­tion; as Cain being malicious, he tempted him to mur­der; Iudas being couetous, to sell his Master. And,

This being so, that the corruption of nature giues matter and being to euery sinne, and that the Deuill and the World could not draw vs to any sinne, were it not for our owne in-borne corruption; it must needes follow, that the cause of all sin is in our selues, and that all man­ner of sinnes that men commit, come from a roote with­in themselues, euen from the euill motions that are stir­red vp in their hearts.

This first serues to teach vs, Ʋse 1 where wee are to lay the blame of our breaking out into any foule sinne: Where the blame of sinne ought to be laid. when wee breake out into any sinne whatsoeuer, that brings Gods punishing hand on vs, and we feele the smart of it on our soules, or bodies, or both, wee must learne to lay the fault and cause of that sinne, where it ought to lye: we are not to seeke for the cause of it, or to lay the blame of it on any thing out of our selues; In our selues, euen in our owne bowels is the cause of that sinne; It is the fashion of most men to post off the fault and blame of their sinnes from themselues, and to lay it on some thing out of themselues, as on the times in which they liue, on their callings and conditions of life, on the prouocations of others, on the command or example of others, on their destinies, as they vse to speake, on the Deuil and the like; as say some, Oh, the times are such, and we liue in such a time, as vnlesse we do as the time serues, vnlesse we frame our selues according to the course of the Age and Time in which wee liue, wee should be accounted no body, or there were no liuing for vs in the world, or our callings and conditions are such, as wee cannot doe otherwise then we doe: we are Chaundlers, Victualers, or the like, and wee must needs sell our commodities vpon the Sab­bath day to our Customers, or else wee should lose their custome, and so ouerturne our trading, and begger our selues. Alas, we haue wiues and children, and many that depend vpon vs. Some againe say, They are prouoked by others to this or that sinne; as you shall heare a quar­rellous and troublesome person lay the fault of his fret­ting, and chafing, and breaking out into cursing, swea­ring, and rayling, and the like, on others that prouoke him to it: Oh, he abused me, and such dealing would an­ger a Saint, and stirre vp any man to speake. And doe not Theeues and other Malefactors, when they are brought to some open shame or punishment for their faults, vsually cry out and say, Oh, woe worth such a [Page 89] man or such a woman, that euer I knew them! had I not falne into their company, had not they drawne mee to doe euill, I had neuer come to this. And so some lay the blame of their sinne, on the command of others; as a seruant thinkes he is free from blame, if he lye or sweare, or coozen, and the like, because his Master bids him doe so. And some hauing committed some foule sinne, Oh, say they, it was my destinie, I was ordained to it, or the Deuill ought me a shame, and now hath paid mee. Thus and many other wayes doe men post off the fault and blame of their sinnes from themselues: but alas, they deceiue themselues; wee must take notice of it, that the cause of euery sinne we commit, is in our selues.

I grant that the age and time in which thou liuest, thy calling, thy condition, the prouocation of others, and the like may be some occasion of thy sinne: but certain­ly thine one corruption, the euill motions that are stir­ring in thine owne heart, are the cause of it; and the cause of thy sinne rests in thine owne bosome; and therefore blame not the time, thy calling, the prouocation or com­mandement of others, or any other thing but thy selfe: no, no, lay not the fault on the Deuill himselfe, howsoe­uer, as Iames sayth, Iam. 3.6. Iames 3.6. thy tongue be set on fire of hell (that is) of the Deuill, yet know this for a truth, that the Deuill could not vse thy tongue, or any other part of thy body, as an instrument of sinne, were it not for the cor­ruption that is within thee; that is both the fire and suell of sinne, and that giues matter and being to euery sinne thou committest. And therefore learne thou to lay the fault where it ought to lye, euen on the wickednesse of thine owne heart, and the euill motions that arise in thine heart, and be humbled for them.

Againe, is it so, Ʋse 2 that the cause of all sinne is in our selues, and all manner of sinnes that wee commit, come from a roote within our selues, euen from the euill mo­tions that are stirred vp in our hearts? then aboue all [Page 90] things, Wee must chiefly looke to the purging of our hearts. we must looke to the purging of our hearts from sinfull motions and lusts. Wouldst thou purge out the lust or pride that is in thine eye? Thou must labour then to purge out the lust that is in thine heart; for that fils thine eye with lust: it is but in vaine and to no purpose, and it is but a prepostrous course, to goe about to purge thine hands, thy feet, thy tongue, &c. from sinne, so long as thine heart abounds with euill motions and lusts. For example, it is but in vaine for thee to seeke to hold thine hand from violence and fraud, if thine heart be like A­habs heart, if there be in thee a secret liking of thy Neigh­bours goods, tickling and delighting thine heart, and causing thee to wish, Oh, would such an house, or such a plot of ground were mine! for that euill motion, and that root of couetousnesse will at one time or other send forth bitter fruites. Oh then, labour thou not only to clense thine hand, but to purge thine heart thereof, as wheate, Iames 4.8. Iam. 4.8. Labour to stocke vp the root of sinne, euen to mortifie and kill the euill motions and lusts that are stirring in thine heart, and when thou doest humble thy selfe for sinne, and doest bewaile any particular sin wherein thou hast liued and lyen, looke thou goe downe to the root of that and of all thy other sinnes, euen the corruption of thy nature, and the euill motions stirring in thine heart, and be humbled for them especially. Psal. 51. we read, that when Dauid bewailed his foule sinnes of Adultery and Murther, hee did not rest in bewailing of them only, but he went downe to the roote of them, and of all his other sinnes, and cryed out Ʋers. 5. Behold, I was borne in iniquitie, and in sinne hath my Mother concei­ued mee. As if hee had said, Alas, here is the cause of these foule sinnes of mine, euen the corruption of my nature, and the euill motions and lusts of mine owne heart.

Thus must thou doe in bewailing any knowne sinne; thou must goe downe to the roote of that, and of all o­ther [Page 91] thy sinnes, and bewaile that: for otherwise thou mayst bewaile some grosse actuall transgression through selfe-loue, feare of shame or punishment; and so deceiue thy selfe: and therefore remember thou, in bewayling a­ny knowne actuall sinne, to goe downe to the roote of that, and all thy other sinnes, thy corruption of nature, and thy euil motions that are in thine heart, & be chiefly humbled for them, and then through Gods mercy thou shalt find place to true repentance, euen such repentance as is ioyned with true faith, apprehending the merit of Christ his death, for the pardon of all thy sinnes.

Before wee leaue this, an obiection is to be answered. Obiect. Some may say, that there be some sinnes that come not from a roote within our selues; for example: Impatient and strange behauiour, rauing, and haply vttering forth of blasphemous speeches, in time of some sore, and some strange and violent disease. Those sins sometimes come not from a roote within men themselues, but only from their disease. And againe, there bee sometimes euill thoughts, euen thoughts blasphemous, directly against the Maiestie of God, that are conuaid into the minde of man or woman, onely by the Deuill, and arise not from the corruption of nature: and therefore it seemes not to be generally true, that the cause of all sinne is in our selues.

For answere to this; Answ. We must learne rightly to con­ceiue this point before deliuered; we must know, it is to be vnderstood of all the sins that we commit, and are our sinnes, and such sinnes, as, without Gods mercy, shall be laid to our charge: and being so vnderstood, wee shall easily see, that this obiection makes not against the truth of it: for why? Impatient and strange behauiour, rauing and the like, comming onely, as it is confessed in the ob­iection, from the violence of some disease: they may come not only from the extremitie of the disease, but also from a roote of bitternesse that is within, euen from a [Page 92] corrupt heart, and from a galled conscience:) but if they come onely from the violence and from the extremitie of the disease, as they doe in Gods children, certainely then they are not their sinnes, but the sinnes of their disease, and they shall neuer be laid to their charge.

And againe, if euill thoughts, thoughts of blasphe­mie, be conuaid into the mind of man or woman, onely from the Deuill, assuredly they are not their sinnes, but the Deuils sinnes, and hee shall answere for them; they are their crosses, not their sinnes, and they shall neuer be laid to their charge, vnlesse they entertayne them, and giue consent to them. And so the obiection made, doth not ouerthrow the generall truth of this Position, That the cause of all sinne is in our selues, if it be rightly vn­derstood, namely, of such sinnes as wee commit and are our sinnes, and without Gods mercy shall be charged vpon vs: because the sinnes mentioned either come only from the disease, and so are not our sinnes, but the sinnes of the disease, or come only from the Deuill; and so are not our sinnes, but the sinnes of the Deuill, and he shall answere for them.

The next thing to be obserued in this Verse, is this, that the Apostle here calls the euill motions that are stir­ring in the hearts and minds of such as be in the flesh, Passions of sinnes, or perturbations of sinnes; for so the words signifie. Hence we may gather and conclude the troubled state of vnregenerate persons.

That such as are yet in their naturall state and condi­tion, Doctrine 4 Vnregenerate persons are continually troubled with euill motions stirring in their hearts. are continually troubled and molested with euill motions stirring in their hearts and minds; an vnrege­nerate person is neuer at quiet, but continually haled and pulled this way or that way, by his owne passions and the euill motions of heart and minde, they giue him no rest, but are euer pricking him forward, and stir­ring him vp to sin: and hence it is that the Apostle Iames, Chap. Iam. 4.1. 4.1. saith, that the euill motions and lusts that are stir­ring [Page 93] in the hearts and minds of men, doe sight in their mem­bers: they are euer fighting, and warring, and troubling, and molesting them. Whence, saith he, are warres and con­tentions amongst you? Euen of your lusts that fight in your members. 1. Pet. 2.11. saith the Apostle, Dearely beloued, 1. Pet. 2.11. I beseech you as Strangers and Pilgrims, abstayne from fleshly lusts, which fight against the soule, which trouble and di­sturbe the peace of the soule, and disquiet them, and will not suffer them to be at rest. 2. Tim. 3.6. 2. Tim. 3.6. The Apostle describing simple women, that are carried away as a prey, by hypocriticall and cunning Seducers, Corner­creepers, he thus speakes of them, that they are laden with sinnes: and hee addes further, that they are led with diuers lusts, or as the word signifieth, They are acted and moued, they are impelled and driuen this way and that way, by many euill motions and lusts. These places doe sufficiently cleere and confirme the truth of this Conclusion, that vnrege­nerate persons are neuer at quiet, but continually haled and pulled this way & that way by their owne passions; as by Lust, by Anger, by Enuy, by Couetousnesse, by Pride, and the like, and by the euill motions of their owne hearts and minds: and the reason of this is,

The corruption of nature being in full force and strength, as it is in the vnregenerate, Reason. it sends vp conti­nually euill motions, euill thoughts and desires, into the heart and mind, as a burning hot fiery furnace continual­ly sends vp smoke and sparks of fire.

And therefore it must needs be, that such as be in the flesh, and be yet vnregenerate, they are continually pul­led and drawne this way, and that way (though willing­ly of their owne accord) by their owne passions, and the euill-motions of their owne hearts and minds giue them no rest at all. Vse 1 The miserable condition of vnregenerate persons, in re­gard of their vnruly passiōn.

Here then take wee notice of the miserable condition of vnregenerate persons, euen of such as yet are in their naturall state and condition; they are in a miserable ta­king. [Page 94] If a man were so troubled and vexed in his body, that he could take no rest night nor day, but that his bo­dy were continually molested, tumbled, and tossed vp and downe, and as it were continually on the racke, and that whether he sit, or stand, or lye downe, all were one, he could find no ease, no intermission of his trouble and vexation, that man would hold himselfe, and that iustly, in a pitifull plight, and a miserable taking. Now thus it is with an vnregenerate person, in regard of his soule; his soule is neuer at rest, his soule is continually without any intermission haled and pulled, tugged and drawne this way and that way, by his owne passions and perturbati­ons, his soule is continually troubled either with lust, or enuy, or anger, or feare, or carnall loue, or carnall ioy, or with one vnruly passion or other, and is neuer at quiet; and that is a miserable condition if men had eyes to see it: indeede vnregenerate persons see not their miserie in this respect, their vnruly passions and distempered affec­tions blinding their minds, and dazeling and dimming their iudgements; but therein is their miserie doubled on them and their danger is farre greater in that respect: for thence it comes that they willingly embrace their owne trouble, and goe on in it with pleasure. Vnregenerate persons may please themselues, because they enioy out­ward peace and prosperitie, and haue all things at will, and that heart can wish in the world: but alas, what is that, so long as there is within, euen in their soules, a seed-plot of trouble and disquietnesse, and their soules are neuer at rest, but are continually haled and pulled this way and that way, by their owne vnruly passions? and as the Lord saith by his Prophet, Isai. 57.20. Isai. 57.20. They are like the raging Sea that cannot rest, whose waters cast vp mire and dirt continually. Oh, so long as they be in that case, they are in a miserable taking, and if they had eyes ope­ned to see it, they would so thinke, and so iudge of them­selues. And indeed for a second vse of the point:

In this respect, Gods children, Vse 2 Gods children are bound to magnifie Gods mercy, in freeing them from vnruly passiōs. such as are truely rege­nerate, are exceedingly bound to magnifie Gods mercy, that he of his mercy hath vouchsafed to set them out of that miserable condition; to haue the heart and minde continually tugged and drawne this way and that way with vnruly passions, and with the motions of sins, is a most miserable thing. Now this Gods children are freed from; Iam. 5.17. indeed they haue sometimes vnruly passions in their soules, as Iam. 5.17. it is said, HELIAS was a man subiect to like passions as we are: but they are not continu­ally troubled with them, as the vnregenerate are; vnru­ly passions are as strangers, that now and then come; not as home-dwellers; they haue no continuall residence and abode in their hearts. And let all Gods children be mindfull to blesse God, as for other mercies, so for this as a speciall mercy, that they are freed from the continuall trouble of their owne vnruly passions.

Now here we see, that the Apostle cals these motions: he speakes of the motions of sinnes; his meaning is, Note. that they were euill motions: A Popish er­ror discouered and hence it is cleere against the Papists (I will but only name it) That the first mo­tions that arise in our minds from the corruption of our nature, are euill, and are sinnes, though consent of will doe not follow: and all sinnes are not voluntary, as the Papists teach: for there may be some motions in the mind, that want conformitie with the Law of God; and being such, certainely they are sinnes, whether they be with consent of will or no, and though we giue no con­sent to them, yet they are sinnes. I will not further stand on that.

The next thing to be obserued is this; the Apostle addes (which were by the Law) not meaning that those motions of sinnes had their being from the Law, as if the Law had giuen being to them, as some ancient Here­tikes thought, misconceiuing the Apostles meaning: but that they were occasioned by the Law, as Vers. 8. he saith, [Page 96] Sinne tooke occasion by the commandement. How sinne was occasioned by the Law afterwards.

But we see, the Apostle expounds himselfe in this very Chapter, what he meanes by this, that the motions of sinnes which were by the Law, had force in our members to bring forth fruit vnto death: and that I will note hence is this:

That what thing soeuer being needfull to be knowne, Doctrine 5 That which is in one place of Scripture obscurely deli­uered, being needfull to be knowne, is in another place more plainely expressed. Gen. 17.10, 11. Exo. 12.10, 11, 27 is in one place of Scripture obscurely deliuered, the same is in another place more plainely expressed. The Scripture is sufficient in it selfe for the answering and resoluing of all necessarie doubts. For example, to insist in some par­ticulars, Gen. 17.10. Circumcision is called the Couenant: and, Vers. 11. the signe of the Couenant. Exod. 12.10, 11. The Paschall Lambe is called the Passeouer: and, Vers. 27. The sacrifice of the Lords Passeouer: and so that forme of speech vsed by Christ in the institution of the Sacrament of the Lords Supper, which the Papists so much abuse and peruert, to proue the reall presence of the Body and Bloud of Christ in the Sacrament after a corporall man­ner, is plainely expounded both by Christ himselfe and by the Apostle Paul: for when Christ saith, Doe this in re­membrance of me: 1. Cor. 11.26. and the Apostle, 1. Cor. 11.26. As of­ten as yee shall eate this Bread, and drinke this Cup, yee shew the Lords death till he come: they doe plainely shew, that that phrase of speech is thus to be vnderstood, that the Bread and Wine in the Sacrament are visible signes, and representations of the Body and Bloud of Christ. I might insist in many more particulars, shewing this to be the truth: That what thing soeuer is needfull to be knowne, is in one place of Scripture obscurely deliuered, the same is in another place more plainely expressed, and the rea­son of this is giuen by the Apostle, 2. Tim. 3.15. 2. Tim. 3.15.

The Scripture is able to make wise to saluation, Reason. it is a perfect rule of holinesse and righteousnesse, it contaynes all things needfull to be knowne, beleeued and practised; and therefore it is sufficient in it selfe to answere and re­solue [Page 97] all necessarie doubts. And it being so, that what in one place of Scripture is obscurely deliuered, being need­full to be knowne, is in another place more plainely ex­pressed, it must needs be graunted,

That the Scripture is the best expounder of Scripture, Vse. Scripture is the best ex­pounder of Scripture, and it is to be applied by Scripture. and the best way to expound Scripture, is by Scripture it selfe, and we for our parts must learne to apply Scripture with Scripture, we must so apply one place of Scripture, as that we forget not another that may helpe vs in the right application of it: for this is that wherein the De­uill and their owne corrupt hearts deceiue many; they apply one place of Scripture, not considering of another that may teach them rightly to apply it. For example, many hale and pull to themselues the comfort of such places of Scripture as set forth Gods mercy, and make knowne that God is rich in grace, and abundant in pitie and compassion, when haply they turne the grace of God into wantonnesses, and are such as walke after the stubbornnesse of their owne hearts, and goe on with an high hand and stiffe necke in a course of sinne, adding drunkennesse to thirst, yet they perswade themselues they shall finde mercie from the Lord: and why? God is rich in mercy, neuer remembring, Psal. 25.10. that Gods mercy and truth goe together, Psalm. 25.10. and to applie those places of Scripture that sound forth Gods mercie, with that speach of Moses, Deut. 29.20. Deut. 29.20. that God will not be mercifull to such, but the wrath of the Lord, and his iealousie shall smoke against them, and euery curse that is written in the booke of God shall light vpon them: neuer thinking on that rule of the Apostle, Gal. 6.16. teaching them to whom mercy belongs (namely) to such as walke after the Apostles rule. So some in another case take hold of that sentence, Mat. 20.15. Math. 20.15. Is it not lawfull for me to doe as I will with mine owne? (which indeed is a peculiar priuiledge belonging only to God) to bolster out their abuse of the good things they inioy, and thinke they may vse them as [Page 98] they list, neuer remembring what they are taught in o­ther places of Scripture, that they haue nothing simply their owne, but that which they haue, they haue receiued of the Lord, and must be accomptant to him euen for e­uery bit of bread they put into their mouthes. Thus and many other wayes doe men apply one place of Scripture, not remembring another that might help them in the right application of it; and so indeed they misse to apply Scripture; Note. and so doing, that Scripture to them, is not the Word of God, but their owne conceit, and they prophane the holy Word of God, & make themselues guilty of a foule and fearefull sinne, euen of taking the Name of the Lord in vaine, for which he sayth, he will not hold them guilt­lesse in the third Commaundement.

Learne wee then to apply Scripture with Scripture, euen so to apply one place of Scripture, as that we forget not another that may helpe vs in the right vnderstanding of it; for then only shall we finde the Word of God as it is in it selfe, a Word of sweetnesse, and sound comfort. It followeth, (had force in our members to bring forth fruit vnto death.)

In these words the Apostle makes knowne the power and working of euill motions that were in himselfe and other true beleeuers, Obser. when they were in the flesh, that then those motions had a powerfull and effectuall wor­king to bring forth sinne in the powers of their soules, and in the parts and members of their bodies. Hence then we may easily see this conclusion laid before vs.

That the euill motions, Doctrine 6 Euill motions in the hearts and mindes of vnregenerate persons, are strong, power­full, and pre­uailing. that are stirring in the hearts and minds of vnregenerate persons, are no weake and feeble motions, but they are strong, and powerfull, and preuailing motions, they are energeticall and working motions, and they doe strongly preuaile, euen to the bringing forth of euill fruits in their soules and bodies, in all the powers of the one, and in all the parts & mem­bers of the other. If an euill motion, a stirring to sinne, [Page 99] arise in the heart of an vnregenerate person from his owne corruption, it carries him as with Wind and Tyde, euen with violence to sinne, 2. Pet. 2.14. it will not rest till it haue brought forth sin. 2. Pet. 2.14. the Apostle describing false Teachers, and Seducers, who no doubt are vnregenerate, he saith of them, ver. 14. that they haue eyes full of adulterie: the lust that is stirring in their hearts, is so strong and so preuayling, as it fils their eyes full of adulterie; yea, he addes, that their eyes are so filled with lust, that they cannot cease to sinne, and the lust of their hearts is so powerfull, and hath such a working in them, as it giues their eyes no rest, but makes them sinne in lust and wan­tonnesse vncessantly & without intermission. Pro. 4.16, 17 The holy man of God setting forth the manners of the wicked, he saith, They cannot sleepe, except they haue done euill, and their sleepe departeth, except they cause some to fall. And, They eate the bread of wickednesse, and drinke the wine of violence. The motions and stirrings to sinne that are in their hearts and minds, are so strong and so powerfull, as they giue them no rest, but make them breake their sleepe to doe euill, and to hunger and thirst after it, as after meate and drinke, when they are hungrie and thirstie: we may see the truth of this in many examples; in Cain, in Achitophel, in Ahab, in Iudas, and in many others.

Cain hauing a motion of malice and enuy stirring in his heart against his brother, it was so strong and so powerfull in him, that it would neuer let him rest, till he had imbrued his hands in the bloud of his brother, Gen. Gen. 4.8. 4.8. Achitophels heart being taken vp with the motions of pride, and with an high conceit of his owne wisdome, they were so strong and so powerfull in him, as it made him rather lay violent hands on himselfe, then hee would endure that his counsell should be neglected, 2. Sam. 17.23. 2. Sam. 17.23. 1. King. 21.4. And we reade of Ahab, 1. King. 21.4. that his coue­tous humor, his longing desire after Naboths Vineyard, was so strong and so preuayling in him, as vpon Naboths [Page 100] refusall to let him haue it, it made him sicke and sullen, and he would eate no bread. And wee know how strong the motion of couetousnesse was in the heart of Iudas, it gaue him no rest, till hee had most wickedly sold his Ma­ster, the Lord Iesus.

Wee might instance in many other examples of this kind; yea, common experience shewes the truth of this point; wee see in common experience, that the motions of sinnes that are stirring in the hearts of vnregenerate persons, are so strong and so powerfull in them, as they make them mad on sinne. Doe we not see, that motions to pride, stirring in the hearts of some, make them mad on new-fangles? and doe not the motions of couetous­nesse make some euen mad on the World? and if they be neuer so little crossed, oh! they fret and storme and take on exceedingly. And how doth the lust of vncleannesse preuaile with some? Iob 24.15. doth it not make them, as it is, Iob 24.15. wait for the twilight, and say, None eye shall see them, and disguise their faces, and seeke all occasions for the fulfilling of their lust? And is it not thus with such as are stirred vp to swilling and excessiue drinking? doth not that euil motion stirring in their hearts, preuaile more with them to draw them to the sinne of drunkennesse, then the voice of God in his Word, or any admonition to keepe them from it? doe they not runne mad on that sinne, and will not be turned from it? Wofull experience shewes this to be most true. The reason and ground of this truth is this:

Such as be vnregenerate, Reason. and as yet in their naturall state, they haue no dram of sanctifying grace to checke the euill motions that are stirring in their hearts, yea, commonly the euill motions that are stirring in their hearts, are agreeable to their naturall temper and dispo­sition, to their naturall inclination; and so there is not so much as restrayning grace to hinder them. And there­fore no maruell, though they be strong and powerfull in [Page 101] them. And hereupon wee may certainely conclude, that the euill motions that are stirring in the hearts of vnre­generate persons, are not weake and feeble motions, but they are strong and powerfull, and doe strongly preuaile to the bringing forth of euill fruit in their soules and bodies.

This may serue first to discouer to many, Vse 1 Many discoue­red to be vn­regenerate persons. that they are vnregenerate, and that they are yet in their naturall state and condition; for why? are there not many that can witnesse against themselues, that the euill motions that are stirring in their hearts, are no weake and feeble mo­tions, but are strong and powerfull, and doe carry them euen with violence to sinne, and doe make them seeke all occasions to practise it? and they run euen mad on sinne? And to insist in some particular, are there not some, whose hearts being stirred vp to pride, doe find the motions to that sinne most strong and powerfull in them, and that they are carried with violence to the practice of it? and they will not be turned from it by any meanes, they will follow the fashion, and they will set out the vanitie and pride of their hearts, in their garish and new-fangled apparell, whatsoeuer can be said to the contrary? and some being stirred vp to malice and enuy, doe they not find malicious murthers boyling in their hearts? and are they not carried with violence to malicious practizes, and their malice giues them no rest, but makes them breake out into rayling, and bitter termes, and vile pra­ctizes against their Brethren, and if they durst, they would lay violent hands on them, and take away their liues? and so some being stirred vp to drunkennesse, oh! how violently & with what eagernesse doe they follow after that sinne? Certainely such persons are in their na­turall state and condition; and so long as they are in that state, they are in a fearefull state, they can finde no true comfort in any thing, their best works are abominable in the sight of God, they can haue no true peace in their owne soules.

Againe, Vse 2 That a man can at his own time and plea­sure subdue the euill mo­tions of his owne heart, is but a fancy. is it so, that the euill motions that are stirring in the hearts of vnregenerate persons, are no weake and feeble motions, but strong and powerfull, and do strong­ly preuaile in them, to the bringing forth of sinne in their soules and bodies?

Then let no man fancy to himselfe, that hee can at his owne time and pleasure subdue the euill motions of his owne heart, and mortifie and kill them, and turne the course of his heart another way when hee will. It is a conceit that runnes in the minds of most men, helped forward by strong delusion of the Deuill, that when they will, they can subdue the euill motions of their owne hearts: but alas, they deceiue themselues; euill motions stirring in their hearts, are no weake and feeble motions, but they are strong and powerfull, and the longer they continue, the stronger they grow, and by continuance they become more powerfull and more preuayling; for then they haue not onely the Deuill continually to helpe them forward, but they haue also nature and custome, strength of wit, strength of body, yea haply wealth, and honor, and all on their side. And hence it is that the most witty, learned, strong, noble, and rich, are commonly the most notorious wicked ones that liue on the face of the earth, and become the most vile monsters in all out­rage of sinne.

Let no man then fancy to himselfe, that hee can at his owne time and pleasure vanquish and subdue the euill motions that are stirring in his heart, and so neglect the timely vse of the meanes that serue to subdue them, but let euery one of vs learne betimes, to vse the meanes that serue to that purpose, namely, a diligent hearing, reading and meditating in the Word of God, and let vs apply the threatnings of it, that are directly against our euill motions, and labour to get faith into our hearts, where­by wee may draw vertue from the death of Christ, to mortifie, kill and crucifie the flesh, with the euill affecti­ons [Page 103] and lusts of it, and let vs be carefull to auoid all oc­casions that may stirre vp euill motions in our hearts, and be earnest and frequent in calling on God, that he would giue vs strength of grace against all our euill motions and stirrings to sinne. And hereupon Parents, Masters, and such as haue the gouernment of youth, are to learne their dutie, namely this, they may discerne to what sinne their children and such as be vnder their charge be incli­ned, by their carriage, and what euill motions be stirring in their hearts; and they are to labour by instruction, by admonition, by reproofe, by moderate and seasonable correction, to subdue them. Pro. 22.15. Pro. 22.15. There is a bundle of folly in the heart of a child, but the rod of correction will driue it out. If Parents suffer corruption and euill motions that be in their children, to grow to an head, they will in time become incurable.

The next thing that comes to be considered, is the sub­iect wherein the motions of sinnes had force in the A­postle himselfe, and in other true beleeuers, when they were in the flesh, and that is expressed in these words, In our members, that is, in the powers of our soules, and in the parts and members of our bodies. Hence note we in a word,

That the motions of sinnes that are stirring in the hearts and minds of vnregenerate persons, Doctrine 7 are powerfull and strong, and haue an effectuall working in all the powers of their soules, and in all the parts and members of their bodies; for the Apostle speakes indefinitely: and where then is any place for freedome of wil held and taught by the Papists?

They hold and teach, Vse. that the will of man in his na­turall state, Freedome of will confuted. hath a power in it selfe to will that which is truely good, which is a grosse and foule error: and if we had no more but this very Text, it were sufficient to con­fute it: For if the motions of sinnes be powerfull and preuay­ling in all the powers of the soule, and in all the parts and [Page 104] members of the body in such as be vnregenerate, it can­not be, that the will of an vnregenerate man hath any power in it selfe to will that which is truely good, it is not possible; but let it suffice to haue named this. The point here offered, I will stand on, is this; hence wee are further giuen to vnderstand thus much:

That the corruption of nature shewes forth the power and working of it, Doctrine 8 The corrupti­on of nature shewes forth the powerfull working of it in the euill motions of it, in the powers of the soule, and in the parts & mem­bers of the body. in the euill motions of it, in the powers of the soule, and in the parts and members of the body; these euill motions and stirrings to sinne, as wee haue heard, are strong and powerfull in vnregenerate persons, and they exercise their power and working in the powers of the soule, and in the parts and members of their bodies, and they shew themselues preuayling, in that they bring forth sinne ordinarily in the faculties of their soules, and in the parts & members of their bodies. The force of euill motions that are stirring in the hearts and minds of vnregenerate persons, appeares in this, that they breake out into sin ordinarily in the powers of their soules, and in the parts and members of their bodies. As some corrupt and poysonous humor in the body, shewes the poyson and strength of it, in breaking out into Byles, and Blisters, and Vlcers in the outward parts of the bo­dy: So euill motions that are stirring within, in the heart and mind, shew forth the force and poyson of them, in breaking out, and in bringing forth sinne ordinarily in the powers of the soule, and in the parts and members of the body. And therefore wee find, that the Apostle, setting forth the corruption of nature in the full force and strength of it, Cap. 3. of this Epistle, he shewes, that it hath a powerfull working in the seuerall powers of the soule, and in the seuerall parts and members of the body, Vers. 13, 14, 15. Rom. 3.13, 14, 15 speaking of men in their naturall state, he saith: Their throat is an open Sepulchre, and they haue vsed their tongues to deceit. As if hee had said, The corruption of nature in the euill motions and working of it, shewes [Page 105] forth the power, strength, and force of it, that it is indeed strong and preuayling in the heart and minde, in that it breakes out and shewes it selfe, both in bringing forth sinne vsually in the powers of the soule, and in the parts and members of the body.

We may obserue, that the Apostle sometimes exhorts, that the corruptions and euill motions that are stirring in the heart, should be suppressed, and kept from brea­king out by the parts and members of the body, Ephes. 4.29. Ephes. 4.29. Let no corrupt cōmunication proceed out of your mouthes. Ephes. 5.3. Fornication, and all vncleannesse, Ephes. 5.3. and couetous­nesse, let it not be once named amongst you, as it becommeth Saints. Coloss. 3.8. Put away filthy speaking out of your mouth. As if hee had said, Howsoeuer it cannot be, but that sometimes vncleane conceits will be either cast into your hearts by Satan, or arise from your owne corrupti­on, yet suffer them not to breake out of your mouthes; let not your mouthes vtter the filthinesse that haply is conceiued in your hearts; as much as possibly you can, keepe your hearts cleane & free from all filthy thoughts: but if the heart conceiue filthinesse, yet let not the mouth vtter it. That is the purpose of the Apostle, in so exhor­ting, Let no corrupt communication proceede out of your mouthes: and, Put away filthy speaking out of your mouth.

Now the Apostle thus exhorting, no doubt, he would haue vs to know, that vncleane conceits and euil motions that are stirring in the heart, then shew themselues most strong, powerfull and preuailing, when they breake out and bring forth sinne by the parts and members of the body; and so he confirmes the point in hand.

That the euill motions that are stirring in the hearts and minds of vnregenerate persons, shew themselues power­full and preuailing in this, that they breake out and bring forth sin ordinarily in the powers of their soules, and in the parts and members of their bodies; and it must needs be so, the reason of it is plaine:

For then the inward corruption doth manifest the power and strength of it, Reason. when it breakes out into a­ctuall sinne and transgression; and so the euill motions that arise from thence, must needes shew themselues powerfull, and preuailing, and of force, when they are able to bring forth sinne, and doe ordinarily bring forth sinne in the powers of the soule, and in the parts and members of the body.

This being a truth, Ʋse. it may serue to take away that idle and vaine excuse that many plead for themselues, A vaine and foolish excuse that some plead for their sinnes remoo­ued. and is rife and common in the mouthes of many; You shal heare some, whose mouthes are full of bitternesse, they sweare ordinarily, and they commonly talke idely, and vainly, and the like: yet when they heare of these things, and are iustly reprooued for them, thus they seeke to put by the reproofe; Indeed, say they, it is true; it is ill we doe: but yet wee would haue you know, that our hearts are good, and we haue as good hearts as the best.

The Doctrine now deliuered, shewes this to be a most foolish and vaine shift. Is thine heart good, and yet thy mouth runnes ouer with folly and sinne? Can there be a good heart within, and yet the eyes, eares, hands and mouth are full of wickednesse without? is that possible? No, no, deceiue not thy selfe: the motions of sins shew themselues strong, and powerfull, and preuailing in thee, in that they ordinarily breake out, and bring forth sinne in the powers of thy soule, and in the parts and members of thy body. Mat. 12.34. Christ sayth, Mat. 12.34. Of the abundance of the heart the mouth speaketh. And indeed the mouth a­bounding with oathes, and running ouer with cursed speeches, it is a plaine euidence that there is abundance of sinne in the heart, If the tongue, as Iames speaketh, I am. 3.6, 8. be an vnruly euill, and a world of wickednesse, what is then in the heart? And as one saith well, If there bee a beame of wickednesse in the eye, there is a great stake in the heart: and therefore talke not of a cleane heart, when [Page 107] thou hast a foule mouth; without question, thine heart is full of filthinesse; so long as thy mouth abounds with folly and sinne, a man may iudge of thine heart. When a man sees abundance of smoke comming out of the top of a Chimney, he may say certainly, There is much fire on the hearth: and so when a man sees abundance of sin breaking out by the parts and members of the body, he may boldly say, There is much corruption in the heart: Prouerbs 6.12, 13. Salomon hauing said, that a wicked man walkes with a froward mouth, and makes a signe with his eyes, he signifieth with his feet, he instructeth with his fingers; he concludes, that certainly lewd things are in his heart. And thus indeed a man may safely iudge of thee, when he sees sinne breaking out by the parts and members of the body.

And therefore deceiue not thy selfe, sooth not vp thy selfe, with a conceit of a good heart, when thou hast a soule mouth, if thy tongue, thine eyes, thy mouth, thy hands, and thy feete bee vsed as instruments of the com­mon practice of sinne, certainly the motions of sinnes are strong, powerfull and preuailing in thine heart, and sinne is strong in thee, and thou art yet vnder the bondage of it, yea thou art then vnder the bondage of the Deuill, and he holds vp his scepter in thine heart, and thou art in a fearefull condition.

The Apostle addes in the last place, To bring forth fruit vnto death, that is, as I shewed, to bring forth all manner of sinnes, which are deadly, and of themselues bring death and destruction both on body and soule: the point hence is this:

That euery sinne, of it selfe, be it neuer so small, Doctrine 9 is deadly and damnable, and deserues death of body, Euery sinne of it selfe is dead­ly and damna­ble. and death of soule: and this wee haue heretofore stood on, and proued by this reason:

Euery sinne, be it neuer so small, Reason. is a transgression of the Law of God, it is either a direct transgression of the [Page 108] Law of God, or it wants conformitie with it; and being so, Gal. 3.10. it hath the curse of the Law belonging to it, Gal. 3.10 Cursed is euery man that continueth not in all things which are written in the Booke of the Law, to doe them. And what the curse of the Law is, Christ hath plainely taught, Matth. Matth. 25.41. 25.41. Euen hell fire, prepared for the Deuill, and his Angels. Other proofes were added: I will not now stand to remember them.

But before I come to the vse of this, an obiection is to be answered. 1. Ioh. 5.16. Some may say, We reade, 1. Ioh. 5.16, 17. That there is a sinne not to death: If any man see his brother sinne a sinne that is not vnto death, let him aske, and he shall giue him life for them that sinne not vnto death. There is a sinne vnto death: I say not, That thou shouldest pray for it. 17 All vnrighteousnesse is sinne, but there is a sinne not vnto death.

Therefore it may seeme not to be generally true, Obiect. that euery sinne, of it selfe, deserueth death, euen death of bo­dy, and death of soule.

To this I answere, Answ. that the purpose of Saint Iohn in that place, is not to teach, that any sinne of it selfe de­serues not death of body and soule; for that were to contradict other places of Scripture: but to note a dif­ference betweene the sinne against the holy Ghost, and all other sinnes, and to shew, that howsoeuer euery other sinne of it selfe deserueth death, yet it is pardonable, and pardon may be obtayned for it through Gods mercy; but that the sinne against the holy Ghost is vnpardonable, and that that sinne brings certayne death, and that wee are not to pray for such as fall into that sinne; that is the meaning of that place, and so it makes not against this truth, That euery sinne of it selfe, be it neuer so small, is deadly, and damnable, and deserueth death of body, and death of soule. I will not meddle with the vse that hath beene made of this Doctrine, either of confutation or o­therwise, but I will adde some further vse of it, and that [Page 109] shall be onely an earnest intreatie, that euery one of vs would suffer the truth now deliuered, to sinke into our hearts, and that we would be perswaded of this truth,

That euery sinne, of it selfe, be it neuer so small, Vse. is a fruit to death, Wee are to be perswaded of this truth, that euery sinne is deadly and damnable. and makes vs lyable to all plagues and iudgements of God in this life, and to euerlasting perdi­tion in the life to come. Rebellious and hard-hearted sinners are hardly perswaded of this, it will hardly sinke into their heads and hearts, that their sinnes are so foule and haynous as Preachers would make them, and that e­uery sinne, of it selfe, deserues death and destruction both of body and soule.

If they were perswaded of these things, durst they liue as they doe, in Whoredome, in Drunkennesse, in Pride, and in other knowne sinnes? Durst they continue in Ma­lice and Enuy? Durst they Lye, Slander, Curse, Sweare, Raile, and Reuile, and breake the Sabbath, and runne, as commonly they doe, into many fearefull abominations? Surely, their liuing and continuance in these, and the like sinnes, is a plaine euidence, they are not perswaded that euery one of their sinnes deserues all the plagues and iudgements of God in this life, and euerlasting perdition in the life to come: and hence it is that they are not mo­ued, they tremble not, when the iudgements of God are iustly denounced against their sinnes.

Let an out-cry be made, and one runne thorow the streets and cry, Fire, fire; and our hearts are presently smitten with a sudden feare. But let the Minister cry, Fire, fire, yea, the fire of Gods vengeance, and let him iustly denounce the fire of hell against pride, garishnesse in apparell, against whoredome, against drunkennesse; and whose heart amongst vs trembles? who almost is a­ny thing thereby moued? This shewes plainely, that we are not perswaded that euery one of our sinnes is deadly and damnable of it selfe, and makes vs lyable to all the plagues and iudgements of God in this life, and to euer­lasting perdition in the life to come.

Well, let vs in the feare of God learne to be perswa­ded of this truth, and withall remember, that if thou goe on in thy knowne sinnes, with an high hand and stiffe necke, thou shalt not alwayes escape the punishing hand of God; at one time or other his iudgements and his punishing hand will find thee out, and light on thee. Pa­radice could not shelter our first Parents from the hand of God, when they had sinned against him; and heauen it selfe, a place of greatest safetie and securitie, could not keepe the reprobate Angels from the punishing hand of God, hauing sinned against him. Thinke on these things.

THe scope and drift of the Apostle, as here­tofore I haue shewed in these two Verses 5, 6. is this; by a comparison to ampli­fie that part, that himselfe and other true Beleeuers should bring forth fruit to Christ; and thus he reasons: As when we were vnder the Law, & married to the Law, we brought forth fruits answerable to that condition: so now, being freed from the Law, and married to Christ, it is fit and meete we should bring forth fruit to him; so reasons the Apostle in these two Verses.

The first part of this comparison is laid downe Vers. 5. which we haue alreadie handled; In this sixth Verse the Apostle comes to the other part of it, namely this, That himselfe and other true beleeuers, being now deliuered from the Law, they ought, and they were bound in lieu of that mercy, to bring forth fruit to Christ, and to serue [Page 111] the Lord; that is the generall matter of this sixth Verse.

The particulars of it are these: First, 1 the Apostle makes knowne, that himselfe and other true beleeuers were de­liuered from the Law, setting that in opposition to their former condition, in these words: But now we are deliue­red from the Law. As if hee had said, Wee were hereto­fore in the flesh, and consequently vnder the Law; but now we are in a contrary state and condition, now we are deliuered from the Law.

Secondly, he sets downe the proofe of that, 2 that they were deliuered from the Law, and that is from the death of that which held them in bondage vnder the Law, in the next wordes: That being dead, wherein wee were holden.

And then in the next place hee layes downe the end of their deliuerance, 3 that himselfe and other true beleeuers were deliuered from the Law, to this end, that they should serue the Lord, expressing also wherein, namely, in newnesse of Spirit. And that is further amplified by denyall or remouall of the contrarie: Not in the oldnesse of the Letter.

Wee see the relation this Verse hath to the foregoing matter, the generall matter of it, and seuerall branches of it. Interpretation (But now we) by the persons in this place vnder the word (we) the Apostle meanes (as before I shewed) himselfe and all other true Beleeuers both of Iewes and Gentiles: and what it is to be deliuered from the Law, I likewise made knowne before, namely this, not to be freed from al obedience to the Law, but to be freed from the rigour of the Law, and from the curse of the Law, and from the power of it, to stirre vp to sinne through the corruption of our nature, and so these words, But now we are deliuered from the Law, carry this sense: But now both I and you and all true Beleeuers are freed from the ri­gour, and from the curse of the Law, and from the power of it. (Being dead vnto it) or rather as the new Translation hath [Page 112] it, That being dead, wherein we were held: that I take to be the better reading, the word ( [...]) being supplyed in the originall, and in our English, the word (it) or (that.) Now these words (That being dead) some would haue to be referred to the Law; and the meaning to be this, We are deliuered from the Law, the Law being dead. But (as reuerend Beza saith well) the Apostle would not so say, that phrase, That the Law of God is dead, is not found in any of his Epistles: but these words (That being dead) are rather put downe absolutely, as if the reading were thus (that thing being dead.)

And if any demand what is then meant by that thing? I answere in a word, that sinne, that corruption, that is in vs by nature, or rather indeed the force, the power and the strong working of that corruption, as wee may easily gather from the context: for in the Verse before, the Apostle saith, When wee were in the flesh, the motions of sinnes which were by the Law, had force, had a strong and powerfull working in our members, to bring forth fruit vnto death: and then here he subioynes, But now wee are deliuered from the Law, that being dead wherein wee were held. And what can we vnderstand by that thing, as best agreeing to the context and purpose of the Apostle, but euen that force, that power and working of sinne before spoken of, which it had in the Apostle and other true be­leeuers, when they were in the flesh?

(Being dead vnto it) that is, being broken, and as it were, dead, and not able to bring forth cursed and bitter fruits as it was wont. (Wherein we were holden) the word rendred (holden) properly signifieth forcibly and tyran­nically holden. Rom. 1.18. The same word is vsed, Rom. 1.18. For the wrath of God is reueiled from heauen, against all vngodli­nesse and vnrighteousnesse of men which with-hold, that is, vniustly & forcibly with-hold the truth in righteousnesse. And so the meaning of these words is this; Which did strongly, forcibly, and as a [...]yrant hold vs in bondage vn­der [Page 113] the Law. That we should serue, that is, that we should serue God, that wee should yeeld sound and sincere obe­dience to the will of God reuealed in his Word. (In new­nesse of Spirit.) To passe by the varietie of Interpretations by newnesse of Spirit, wee are here to vnderstand true holinesse both of heart and life, wrought in true Belee­uers by the Spirit of Christ, and comming from them as they are regenerate, euen from their soules renued by the Spirit of grace, and therefore called newnesse of Spirit. (Not in the oldnesse of the Letter) that is, not in holinesse which is onely by the ministerie of the Law, which of it selfe is a dead letter, 2. Cor. 3.6, 7. 2. Cor. 3.6, 7. Gal. 3.2. and is not able to giue the Spirit, Gal. 3.2. and so is only externall and outward, and such as may come from men in their natural state and condition.

In which state GODS Children and true Beleeuers were before their new birth in Christ, and therefore called the oldnesse of the Letter. And this Exposition may further be confirmed by that, Rom. 2.29. Rom. 2.29. where the Apostle saith, True circumcision is inward, of the heart, and then subioynes in the Spirit, not in the Letter. Thus then are wee to conceiue the meaning of the Apostle in the words of this Verse, as if he had said:

But now both I and you and all true beleeuers are freed from the rigour of the Law, and from the curse of it, and from the power of it to stirre vs vp to sinne, and the force, power, and strong working of that corruption that is in vs by nature being broken, and as it were, dead, and not able to bring forth cursed and bitter fruits as it was wont, which in former times did strongly and forcibly, euen as a Tyrant, hold vs in bon­dage vnder the Law, that now wee should yeeld sound and sincere obedience to the will of God reueiled in his Word, in true holinesse both of heart and life, wrought in vs by the Spirit of Christ, and comming from our soules, renued by the Spirit of grace, and not onely in externall and outward holinesse, such as is by the ministery of the Law, and may come [Page 114] from such as are yet in their naturall state and condition, and in their old corruption.

To passe by that which is offered vnto vs from the first words of this Verse, But now wee are deliuered from the Law, namely this,

That true Beleeuers are freed from the rigour and curse of the Law, and from the power of it stirring vp to sinne. Of that we haue spoken heretofore; therefore I passe by it.

In the first place consider wee the generall matter of this Verse. The Apostle makes knowne in this Verse in generall thus much,

That himselfe and other true beleeuers being deliue­red from the Law, they ought, and they are bound in lieu of that deliuerance, to bring forth fruit to Christ, and to serue the Lord, that is the generall drift of this Verse; hence we are taught,

That our freedome and deliuerance from the rigour and curse of the Law, Doctrine 1 Freedome and deliuerance from any yoke of bondage, binds strongly to the seruice of God. binds vs strongly to the seruice of God; yea, the point is generall, our freedome and deliuerance from any yoke of bondage, either from sin, or from the consequence of sinne, that which followes on sinne, any miserie or trouble whatsoeuer, is a strong bond binding vs to serue the Lord, to glorifie him, and to walke before him in all holy obedience: when we are deliuered from sinne, or from any miserie or trouble of body or mind, temporall or spirituall, wee are bound, in lieu of that mercy, to walke before the Lord in all good conscience, euen studying and endeuouring to please him in all things: the Scripture is plentifull in the proofe of this. Luk. 1.74, 75. Luk. 1.74, 75. saith old ZACHARY, That wee being deliuered out of the hands of our enemies, should serue him without feare all the dayes of our life, in holi­nesse and righteousnesse before him. Exod. 20.2. Exod. 20. vers. 2. the Lord sets this as a strong Argument and motiue to stirre vp his People to serue him, and to bind them to [Page 115] yeeld obedience to his Lawes and Commandements: That he is the Lord their God, which brought them out of the Land of Egypt, out of the house of bondage. I am (saith he) the Lord thy God, which haue brought thee out of the Land of Egypt, out of the house of bondage. Therefore, Thou shalt haue none other Gods before me.

And this bond of obedience is againe remembred, Micha. 6. vers. 3, 4, 5. Micha. 6.3, 4, 5. The Lord there complaynes by his Prophet, of the want of obedience, that the people did not serue him, and yeeld obedience to him as they ought to haue done: hee presseth this very Argument against them, to shew the greatnesse of their vnthankefulnesse and disobedience: O my people, (saith he) what haue I done to thee, or wherein haue I grieued thee? testifie against me. Surely, I haue brought thee vp out of the Land of Egypt, and redeemed thee out of the house of seruants, and I haue sent before thee MOSES, AARON, and MIRIAM. O my people, remember now what BA­LAK King of Moab had deuised, and what BALAAM the sonne of BEOR answered him, from Shittim vnto Gil­gal, that yee may know the righteousnesse of the Lord. Matt. 11.28. Christ calls all to him that are weary and loden, clogged with the yoke and burden of their sinnes, pro­mising ease and refreshing to them; but withall he sub­ioynes by way of restipulation or indenting with them againe, Vers. 29. Take my yoke on you, and learne of me, that I am meeke and lowly in heart, and yee shall find rest vnto your soules. As if he had said, I vouchsafing this mercy to you, freeing you from the yoke and burden of your sinnes, pressing your soules as low as hell with discomfort, oh, you are bound in lieu of this mercy, to yeeld this fruit to me againe; you are to deny your selues, and your owne reason, will, and affections, and to submit your wils to the obedience of the Gospell. And to this I might adde many other testimonies of Scripture cleering and con­firming this truth, That our freedome from any yoke of [Page 116] bondage, from sinne, or that which followes on sinne, a­ny miserie or trouble, is a strong bond strictly binding vs to serue the Lord, and to walke before him in all holy o­bedience; the reason of it is this:

Our freedome from any yoke of bondage, Reason. binds vs to be thankefull to the Lord, wee are to acknowledge his goodnesse and mercy, his power and good prouidence appearing to vs, in that our deliuerance, and thankefully to remember it, and to praise him for the same; euen Na­ture it selfe teacheth vs to acknowledge the kindnesse of man that hath freed vs from some trouble or danger, and to commend the meanes by which wee haue beene freed from sicknesse, from imprisonment, or the like; and much more ought Religion to teach vs, thankefully to acknow­ledge the goodnesse and power of God manifested in the same, he hauing either without meanes deliuered vs, or giuen meanes to vs, and vouchsafed a blessing on them, and made them effectuall for our deliuerance.

Now our thankefull acknowledgement and remem­brance of the mercy and power of God in our deliue­rance, is expressed in walking worthy of that mercy in some measure of holy obedience; and therefore this must needs be held as a certaine truth, that our freedome from any yoke of bondage, is a strong bond strictly binding vs to serue the Lord, and to walke before him in all holy obedience.

Let no man then imagine, Vse. that he is freed from the ri­gour and curse of the Law, Freedome from the ri­gour and curse of the Law, giues no liber­tie in men to liue as they list and therefore hee may liue as hee list, and that hee is therefore at libertie to follow the lusts of his owne heart. Hath the Lord freed thee from hell, death and damnation? Hath he done so great things for thee, that thou shouldest serue the Deuill, and serue the lusts of thine owne heart? No, no; If thou so thinke, thou deceiuest thy selfe, thy freedome from sinne, and from the curse of the Law, binds thee strongly to all ho­ly obedience; and if thou yeeld it not to the Lord, thou [Page 117] art the most vnthankefull wretch that liues on the face of the earth; it may be said to thee as Moses saith to the People, Deut. 32.6. Thou foolish and vnwise person, dost thou so reward the Lord?

And to descend to some particulars: Hath the Lord freed thee from some speciall danger, from sicknesse from some particular trouble of body or minde, besides deli­uerance from common troubles and dangers vouchsafed to thee, and dost thou forget it? Dost thou forget to be thankefull, and to expresse thy thankefulnesse in some measure of holy obedience? Certainely then thou maist iustly looke for plagues seuen-fold more, as it is Leuit. Leuit. 26.24, 28. 26.24, 28. and thou maist iustly looke for a worse thing to come on thee, as Christ said to the man healed of his disease, Ioh. 5.14. Thou art made whole: sinne no more, Ioh. 5.14. lest a worse thing come vnto thee. If thou wouldst not prouoke the Lord after sicknesse, or some other trouble remoued from thee, to send a greater plague and iudgement on thee, remember this, that thy deliuerance from that trouble, sicknesse, and such like, binds thee strongly to all holy obedience, and thou art to haue thine heart enlar­ged, and thy mouth opened in magnifying and praysing the Lord for that mercy: yea, thou art to expresse thy thankefulnesse in heart, in tongue, and in life and conuer­sation, and so to walke before the Lord, with greater care to please him: and therefore labour thou to be able to say with Dauid, Psal. 119.71. Psal. 119.71. It is good for me that I haue beene sicke, or in this or that trouble, and now am deliuered: for I find my selfe thereby humbled, and that now there is wrought in mee a greater care to please the Lord, and to walke humbly before the Lord. This thou must finde after deliuerance from trouble either of body or mind; and if it be not thus with thee, but after deli­uerance out of sicknesse or other trouble of body or mind, thou art either more carelesse, or at least not better then thou wast before; but proud before, proud still; co­uetous [Page 118] before, couetous still; a drunkard before, and a drunkard still, which indeed is the case of too many; and some there be, who in time of sicknesse, the hand of God being on them, haue cryed out against pride and the vanities of this world, and some haue complayned of their ignorance and vnprofitablenesse, and haue promi­sed amendment; yet being deliuered, haue turned backe againe to their old byas, and become as bad or worse in their euill courses, then euer before: and if it be thus with thee, certainly that forgetfulnesse & that vnthankfulnesse of thine, is a iudgement of God on thee, and it seales vp the wrath of God against thee; and that affliction or trouble, out of which thou hast beene deliuered, is but a fore-runner of a greater and more fearefull iudgement of God to come vpon thee.

In the next place we are to obserue, how the Apostle here proues that himselfe and other true beleeuers were deliuered from the law. Thus he proues it, that the force, the power and the strong working of the corruption of nature, was broken, and as it were, dead in them, and not able to bring forth the cursed fruit of it, as it was wont, and therefore they were deliuered; so reasons the Apostle. Hence wee are giuen to vnderstand thus much, That the power and force of sinne being weakened and broken in vs, and as it were, dead, and not able to bring forth the cursed fruits of it, as in former times it was wont, it is an Argument, and a plaine euidence & proofe of this, That wee are freed from the Law, euen from the rigour and curse of the Law. Doctrine 2

If a man find the force of sinne broken in himselfe, The power and force of sinne being weakened in men, it proues that they are freed from the rigour and curse of the Law. and that now the corruption of his nature hath not that strong, powerfull, and violent working in him as it hath had in times past, and that the euill motions of it haue not force in his members to bring forth fruit vnto death, he may certainely conclude, that hee is freed from the ri­gour of the Law, and from the curse of it: and for this, [Page 119] we haue further euidence, Rom. 8. v. 1. saith the Apostle, Rom. 8.1. There is no condemnation to them that are in Christ Iesus. And then he subioynes, Which walke not after the flesh, but after the Spirit: thereby noting who they be that are and may assure themselues that they are freed from condem­nation. As if he had said, In whom the grace of the Spi­rit is so powerfull, as to subdue the corruption of their nature, and to bring it vnder; so as now the force of it is weakened, and broken, and now they walke not after the lusts of the flesh, but after the Spirit. Certainely they are in Christ, and they may conclude, that they being freed from the curse of the Law, and from condemnation, they are not vnder either the rigour or curse of the Law.

And to this purpose the Apostle speakes plainely, Gal. 5.18. If yee be led by the Spirit, yee are not vnder the Law: If the power and strong working of sinne be broken in you, and that yee are now guided and led by the Spirit of grace, yee are not vnder the Law, yee are freed from the rigour of the Law, and from the curse of it. 1. Tim. 1.9. the Apostle saith, Knowing this, or, We know this, It is a thing well knowne to vs, that the Law is not giuen, or the Law lyeth not against a iust man, against a man that is iust and holy, both by righteousnesse imputed and inhe­rent in him, and is sanctified by grace, and so hath the force and power of sinne broken in him, the Law lyes not against such a man, hee is freed from it, in respect of the rigour and curse of it.

These places (not to adde any more) doe sufficiently cleere and confirme this truth: That if a man finde the force of sinne broken in himselfe, and that now the cor­ruption of his nature hath not that strong and violent working in him as it hath had in former times, hee may certainely conclude, that hee is freed from the rigour of the Law, and from the curse of it; and the reason and ground of it is this:

Reason. The force and strong working of sinne is weakened [Page 120] and broken onely by the power of the Spirit, and none haue sinne weakened and subdued in them, but only such as haue the Spirit of grace and sanctification; and hee that hath the Spirit, certainely hath Christ, and hauing Christ, hee hath all the benefits of Christ, and so must needs haue freedome from the rigour of the Law, and from the curse of it.

This truth serues to make knowne to vs, Vse 1 who they be that indeed are freed from the rigour, How men may know that they are freed from the rigour and curse of the Law. and from the curse of the Law. Euery one hath a good conceit of himselfe, euery one is readie to assume and take this to himselfe, that he is freed from the rigour and from the curse of the Law: that howsoeuer he is a sinner, yet Christ hath dyed for him, and that Christ hath freed him from the desert of sinne, from hell, death and damnation: this the Deuill will suffer any one to say. But wouldst thou proue it; and wouldst thou haue such proofe of it, as may comfort thine owne soule in the time of tryall, and silence the Deuill himselfe opposing against it? then labour thou to find this in thy selfe:

‘That the force of sinne is broken in thee, and that now it hath not that strong and powerfull working in thee it was wont to haue: and from thence thou maist certainely gather and conclude thy freedome from the rigour and from the curse of the Law. If thou thinke thou art freed from the curse of the Law, and that thou art not lyable to those plagues and iudgements that are due to thy sinnes, but that Christ hath freed thee from them, and yet sinne is as strong, as powerfull, and as preuayling in thee as euer it was, and thou art carried with as violent a streame, to the committing of sinne as euer heretofore, certainely thou deceiuest thy selfe. If thou wouldst be sure and on a good ground, assure thy selfe that thou art freed from the rigour and curse of the Law: then neuer rest till thou finde that the force and strong working of sinne is broken in thee, [Page 121] and that now the corruption of thy nature is not able to bring forth the cursed and bitter fruits of it, as it was wont to doe; and from thence thou maist cer­tainely and infallibly conclude, that thou art freed from the rigour and from the curse of the Law.’

Haply thou wilt say, Quest. But how shall I know that the force and strong working of sinne is broken in me?

I answere, thou maist know it by this; Answ. If so be thou find in thee a dislike and a striuing against that sin thou art most inclined to, and being able to commit that sin, occasion being offered of committing of it, and being tempted to it; if then thou find in thee a striuing against it, thou prayest against it, and thou vsest all good meanes to keepe thee from it, and out of a lothing of it, because it is sinne, and not for feare of shame, punishment, or the like, thou abstaynest from it, and if through violence of temptation thou be ouercome and fall, yet it is with re­luctation and with griefe, and thou dost speedily recouer thy selfe by repentance; surely then the power, force, and strong working of sinne is broken in thee: and thereup­on thou maist certainely conclude, that thou art freed from the rigour and from the curse of the Law.

Againe, for a second vse of this point. Is it so, Vse 2 Comfort for all that find the power and force of sinne broken in themselues. that if a man find the force and strong working of sinne weake­ned and broken in himselfe, he may thence certainly con­clude, that hee is freed from the rigour & from the curse of the Law? Here is then a ground of sweet and excellent comfort, for all those that find the power and force of sin broken in themselues. Dost thou find that howsoeuer sin still remaynes in thee, yet the strength of it is weakened and abated, and now it is not able to bring forth the cur­sed and bitter fruits of it as it was wont? Is it thus with thee? Then comfort thy selfe, here is a ground of sound and sweet comfort indeed, hereupon thou maist certain­ly conclude, to the comfort of thine owne soule, that thou art freed from the rigour of the Law, and from the [Page 122] curse of it; hereupon thou maist assure thy selfe, that thou setting thy selfe to please the Lord, and to walke be­fore him in truth of heart in all holy obedience, though thou faile and come short of that thou oughtest to doe, yet euen thy weake, thy imperfect, and thy defectiue o­bedience is accepted of the Lord, and that which is wan­ting on thy part, is supplyed through Christ, and thy o­bedience is made pleasing to God: And againe, thou maist assure thy selfe, that the curse of the Law is remo­ued from thee, that Gods wrath is turned from thee, that the nature of his threatnings are altogether changed in respect of thee, and that neither sinne, nor the Deuill, nor his instruments, nor all the power of hell can doe any thing to thy hurt. And that is a sweet comfort to thee: and let all such as find the force and strong working of sinne broken in them, take notice of it, and thinke on it to their comfort.

(That being dead wherein we were holden.) A Popish col­lection con­futed. The Papists from this place gather and conclude, that sinne hath no life at all in the regenerate, but is throughly dead, and that originall corruption is not onely not imputed, but not aliue, or hauing any being in the righteous. So they teach. But indeed in this very Chapter, to goe no further, their opinion is sufficiently confuted. The Apostle shewes in his owne example, that in the most regenerate there is sinne remayning, 20 as Vers. 20. Sinne that dwelleth in mee. Vers. 21. 21 Euill is present with me. And Vers. 23. I see ano­ther Law in my members, 23 rebelling against the Law of my mind, and leading me captiue vnto the Law of sinne which is in my members. And therefore sinne still remaynes in the most regenerate, yet weakened and wounded euen with a deadly wound, so as it is not able to exercise the power and force of it as it was wont: and the Lord will haue sin still in part remayning in the regenerate, to exercise them in striuing against it, to humble them, and that his mercy may more appeare in freeing them from the strength and [Page 123] power of it, and that they may be more thankfull to him for the same.

We are further to marke, that the Apostle saith, That being dead wherein we were holden. He saith not, That be­ing dead that was in vs, the force, the power, and strong working of sinne being dead that was in vs; but that wherein wee were held, that is, which did strongly, and forcibly, and as a Tyrant, hold vs in bondage vnder the Law. This phrase and manner of speech is to bee obser­ued. Hence we may gather,

That sinne carries a great sway in vnregenerate per­sons, Doctrine 3 Sinne is a Ty­rant in vnre­generate per­sons. the corruption of nature is a Tyrant in them that are yet in their naturall state and condition, and it holds them in a miserable slauery and bondage; it holds them vnder the rigour of the Law, and vnder the curse of it, and vnder the power of it, they are ready to bee stirred vp to sinne, euen by the Law, through the corruption that is in them, and that is a miserable bondage: and hence it is that vnregenerate persons are said to walke after their owne lusts, Iud. Epist. vers. 18. yea, Iud. Epist. v. 18. to runne into all excesse of ryot, and to thinke it strange, 1. Pet. 4.4. that others runne not with them into the same; and because they doe not, therefore they reproch them, 1. Pet. 4.4.

To this purpose I might cite many testimonies; but the point was in part handled before. I shewed in the Verse before, That the motions of sinnes that arise from the corruption of nature, in the hearts of vnregenerate per­sons, are strong, powerfull, and preuayling, they make men breake their sleepe to doe euill, and to hunger and thirst after it, as after their appointed food, Ierem. 9.5. and to take great paynes to doe wickedly, Ierem. 9.5. Our owne wo­full experience shewes this to be most true. Oh then, Ʋse. de­ceiue not thy selfe, whosoeuer thou art, No easie mat­ter to be deli­uered from the bondage of sinne. thinke not that thou canst at thine owne time and pleasure rid and deli­uer thy selfe from vnder the bondage of thine owne ty­rannizing corruption, suffer not thine heart to be puffed [Page 124] vp with such a deceiuing thought: if thou so thinke, thou deceiuest thy selfe exceedingly, and thou art euen run­ning on in the way to thine owne euerlasting perdition, thy corruption is strong and powerfull in thee, and holds thee in a miserable bondage, and thou going on with this conceit, that thou canst, at thine owne time and plea­sure, winde thy selfe from vnder the power of it; thy corruption gathers more strength, and holds thee faster vnder the power of it, for custome and continuance in sinne addes strength to it; It duls the minde, it hardens the heart, Ier. 13.23. and as the Prophet speakes, Ier. 13.23. It is as easie for the blacke More to change his skinne, or the Leo­pard his spots, as for one to doe good, that is accustomed to doe euill. And therefore deceiue not thy selfe, fancy not to thy selfe that thou canst, at thine owne time, get thy selfe from vnder the power of thine owne tyrannizing cor­ruption, and so neglect the timely vse of the meanes that serue to that purpose; hearing, reading, and meditating in the Word of God, Prayer, and other holy meanes that serue for thy calling and conuersion, and for thy de­liuerance from vnder the bondage of finne.

Come wee now to the last part of the Verse, That wee should serue in newnesse of Spirit, and not in the oldnesse of the letter. In these words the Apostle puts downe the end of deliuerance from the Law, and makes knowne, that himselfe and other true beleeuers were deliuered from it to this end, that they should serue the Lord in newnesse of Spirit, euen in true holynesse wrought in them by the Spirit, and comming from them as they were sanctified, and not in outward holinesse, and such as is onely taught by the ministerie of the Law, and may come from men that are yet in their old corruption: that is the purpose of the Apostle in these words.

In the first place note we, that the Apostle heere vseth this word (serue) the Originall is [...], and hee saith, that wee should serue in Newnesse of Spirit, that wee should [Page 125] serue the Lord in true holinesse. Hence it is cleare, Doct. 4

That diuine, religious, and holy seruice belongs to the Lord, not onely diuine worship, Diuine, reli­gious, holy seruice be­longs to the Lord. but also diuine and re­ligious seruice is due to the Lord, yea, it is due to him a­lone, and to no other, either Saint or Angell. The Pa­pists make this distinction of religious worship; they say there bee two degrees of it; one an higher, which they call [...], worship, whereby God himselfe is worship­ped; and another lower, which they call [...], seruice, whereby the Angels and Saints are to bee worshipped, who (say they) being glorified in heauen, are in speciall fauour with God; and so they giue to them adoration, and inuocation.

This distinction is absurd and foolish; A Popish di­stinction con­futed. for though there be a worship proper to God aboue, and incommu­nicable to any creature, yet [...] doth not alwayes sig­nifie that, neyther doth [...] so properly agree to crea­tures, as that it is neuer giuen to God: for the Apostle commonly calls himselfe [...], a seruant of Ie­sus Christ. And heere hee teacheth vs to yeeld to God [...], seruice. And Rom. 14.18. the Apostle saith, Whosoeuer in these things serueth Christ, is acceptable vnto God, and approued of men. The same originall word is there vsed that here we haue: and therefore that Popish distinction betweene worship and seruice, cannot stand with the truth and plaine euidence of the Word of God.

In the next place obserue wee, that the Apostle saith not barely, that we should serue the Lord, but he further ex­presseth wherein, namely, in newnesse of Spirit, that is, in true holinesse, Doct. 5 wrought in himselfe and other true belee­uers, True belee­uers are to serue the Lord in true and spirituall holinesse both of heart and life. and comming from them as they haue in them the Spirit of grace. Hence we are giuen to vnderstand,

That true beleeuers, euen as many as hold themselues freed from the rigour and curse of the Law, they are to serue the Lord, and to yeeld obedience to him in true ho­linesse both of heart and life, euen in true and spirituall [Page 126] holinesse, such as comes from a renued heart and sancti­fied soule are they to serue the Lord; they are to yeeld to the Lord new obedience and spirituall seruice both in heart and life, euen new and spirituall thoughts, words, and actions. For this we haue further euidence and testi­monie of Scripture. Ezech. 36.26.27 Ezech. 36.26, 27. the Lord saith, Hee would giue his people a new heart and a new Spirit: hee would put his Spirit within them, and take away the stony heart out of their body, and giue them a heart of flesh, and cause them to walke in his Statutes, and keep this Iudgements, and doe them. As if he had said, Hauing giuen you a new heart, and hauing renued you by my Spirit, you shall then yeeld to mee new obedience, and spirituall seruice, both in heart and life. Rom. 12.1. The Apostle thus ex­horts the true beleeuing Romanes, I beseech you, Bre­thren, by the sweet mercies of God, that you giue vp your bodies a liuing sacrifice, holy and acceptable vnto God, which (saith he) is your reasonable and spirituall seruing of God.

And hence it is that true beleeuers are often called on in Scripture, and exhorted to a new course of life, and to yeeld to the Lord new thoughts, new words, and new actions, as 2. Cor. 5.17. If any man be in Christ, let him be a new creature. And Ephes. 4.22, 23, 24. the Apostle thus exhorts the Ephesians, That they should cast off, con­cerning the conuersation in times past, the old man, which is corrupt through the deceiuable lusts, Vers. 23. And be re­nued in the Spirit of your mind, Vers. 24. And put on the new man, which after God is created in righteousnesse and true holinesse. And to this purpose I might cite many more testimonies, all driuing to this issue, and vrging this dutie on true beleeuers, that they are to yeeld to the Lord, new obedience and spirituall seruice, both in heart and life: and the reason of this is giuen by Christ, Ioh. 4.24. God is a Spirit, and he must haue worship and seruice, sutable and agreeable to his nature, true worshippers, and such as truly serue God, must worship and serue him [Page 127] in Spirit and Truth. They must yeeld to him spirituall worship and seruice.

And therefore this must needs be held to be a dutie of all true beleeuers, euen of as many as would serue the Lord as they ought, that they are to yeeld to him new obedience, and spirituall seruice both in heart and life.

Before I come to make vse of this, I hold it needfull to stand a little further on it, that wee may better con­ceiue it, and that it may be more profitable to vs: I will therefore,

First, 1 shew the ground of that true spirituall seruice that is to be yeelded to God.

Secondly, what it is. 2

Thirdly, the kinds of it, 3 and then come to make vse of the doctrine.

For the first. The ground of true spiri­tuall seruice of God. The ground of true spirituall seruice of God, is a true knowledge of God, as hee hath reuealed himselfe in his Word, to know God to be infinite in power, wisdome, iustice, mercy, holinesse, goodnesse, &c. and that he is a Beholder and a Iudge of all secrets, and will render to euery man according to his works. This is the very roote and ground of all sound, heartie, and sin­cere affection in the seruice of God. We reade, Dan. 9.4. Daniel thus prayed, O Lord God (saith he) which art great and fearefull, and keepest couenant and mercy toward them which loue thee, and toward them which keepe thy Comman­dements.

Where we may obserue, that Daniel first rightly con­ceiues the greatnesse and goodnesse of God, and from thence proceeds an heartie and humble confession of his sinnes, and the sinnes of the people: and indeed, God cannot be serued in Spirit and Truth, of them of whom hee is not knowne in some measure by the light of his Word. It is not possible that a man should either trust or hope in God, or loue him, or feare, or serue him as he ought, when he knowes him not. ‘It is his mercy, loue, Note. [Page 128] goodnesse, truth, power, iustice, and such like, that causeth men to trust, hope, loue, feare and serue God as they ought:’ therefore to know God truly, as he is set forth in his Word, is the ground of the true, sound, and spirituall seruice of God.

Now what true spirituall seruice of God is, What the true spirituall seruice of God is. thus wee are to conceiue it. It is a true acknowledgement of Gods power, iustice, mercy and goodnesse, with an inward and sincere affection in some proportion agreeable to that ac­knowledgement: for as wee know by the light of the Word, that God is iust, good, and omnipotent: so must wee in his seruice, in our hearts acknowledge him so to be, and be affected towards him accordingly in all duties of Gods seruice: with the outward worke, must goe in­ward and good affections, and then wee serue God with spirituall seruice; and this is that the Lord in all times hath called for: Thorowout the Booke of God wee are taught, to serue God in purenesse of Spirit, in simplicitie and soundnesse of heart; and that is spirituall seruice of God.

Now in the third place, The kinds of the seruice of God. for the kinds of this seruice: they are two; either it is such as is immediately perfor­med to God, as in all actions of religious worship, in hearing, in speaking the Word of God, in Prayer, in re­ceiuing the Sacraments, and the like. Or such as is me­diately offered vp to God, as in the duties of loue, mer­cy, equitie, and iustice to men; for therein also we serue God. Coloss. 3.24. the Apostle saith, that Seruants in do­ing seruice to their Masters in singlenesse of heart, they serue the Lord Christ. Thus then conceiue we the doctrine.

True beleeuers are to yeeld to the Lord new obedi­ence and spirituall seruice, both in heart and life, that is, they are to know and acknowledge God as hee is made knowne in his Word, euen a God of infinite power, goodnesse, mercy, truth and iustice, and to serue him in truth of heart and inward affection answerable to [Page 129] that acknowledgement, both in euery action of his di­uine worship, and in euery dutie of loue, mercy, equitie, and iustice, they performe to their Brethren.

This being a truth, Vse 1 it ouerturnes that Popish doctrine of Opus operatum. The Papists teach, The Popish doctrine of Opus operatum, ouerturned. that the very worke done in any kinde of Gods seruice, is sufficient that a man may truely serue God, if he doe a dutie com­manded of God, though hee neuer thinke of God, nor haue any good motion in his mind, in the act and time of doing it; that is their doctrine: which is a foule & grosse error, and cannot stand with the truth now deliuered. I leaue it, and for vse of the point, to our selues.

Is it so, that true Beleeuers are to yeeld to the Lord, Vse 2 new obedience and spirituall seruice, That many come far short of yeelding that true ser­uice to the Lord, which they owe vnto him, discoue­red. both in heart and life, they are to know and acknowledge God as hee him­selfe is made knowne in his Word, to serue him in truth and soundnesse of heart, both in the duties of pietie towards God, and in the duties of loue towards men. Oh then, how farre short are many in the world, that would be held true beleeuers, from that true seruice they owe to the Lord? Doe not many content themselues with a formall seruice of God? Doe they not thinke they doe God high seruice, if they come to the Church, heare the Word and pray?

And will they not bragge of it, and say they serue God duely and truely euery day Morning and Euening? They say their prayers, though (God knowes) with­out inward touch of heart, without any reuerence of the great and glorious Maiestie of GOD, neuer acknow­ledging him to be a God of infinite power, goodnesse, mercy, truth and iustice. And is it not thus with most men in doing the dueties of loue, mercy, equitie, and iustice to their Brethren? Doe they performe those due­ties to men in conscience to God, knowing him to be a God of infinite wisedome, power, iustice, mercy, and goodnesse, and acknowledging him so to be, and doing [Page 130] those good things in truth of heart and soundnesse of in­ward affection, answerable to that acknowledgement? Nay, doe not men content themselues in liuing ciuilly with others, and please themselues exceedingly, in that they performe duties of loue, mercy, equitie, and iustice to their Brethren after a ciuill honest fashion? Yea, doe they not stand on it, that they are reli­gious, and they are Gods seruants, and who dare say nay to it?

Will you say that they are not religious, and that they are not Gods seruants, because they are not so precise as haply you are? They will needes be held religious and Gods seruants, and yet many of them are such deuout and religious persons, Act. 13.50. as those Women were, Act. 13. vers. 50. who raysed persecution against Paul and Bar­nabas, and expelled them out of their Coasts.

Too many such religious persons there bee in the world, that rayse trouble against their Ministers, vexe them, and grieue them, and doe what they can to dis­hearten them, and to weary them out of their liues, such persons thinking that they are Gods seruants, de­ceiue themselues, they are farre short of that Religion, and that spirituall seruice they owe to the Lord.

And know it for a truth, thou that seruest God for fashion, thou that art ignorant, and knowest not God, as hee hath reueyled himselfe in his Word; or at least dost not acknowledge him to be a GOD of in­finite wisedome, power, goodnesse, mercy, and iu­stice, and so liuest onely a ciuill honest life, and dost good duties only of forme and fashion, that an hypo­crite, whose portion is hell fire, is as good a seruant of God as thou yet art, and shall as soone goe to hea­uen as thou shalt, vnlesse thou alter thy course; and therefore deceiue not thy selfe. If thou hold thy selfe a true seruant of God, thou must yeeld to him new o­bedience and spirituall seruice. And let euery one take [Page 131] notice of the dutie now deliuered: and if thou perswade thy selfe thou art a true seruant of God, then learne thy dutie: Thou art to serue the LORD in Spirit and Truth; thou art to know God as hee hath made him­selfe knowne in his Word, Pro. 3.6. and thou art to acknowledge him in all thy wayes, Pro. 3. vers. 6. Thou art to acknow­ledge him to be a God of infinite power, wisedome, goodnesse, mercy, truth and iustice, and to serue him in truth of heart and soundnesse of inward affection, an­swerable to that acknowledgement, in all the duties of pietie towards his holy Maiestie, and in all the duties of loue, mercy, equitie, and iustice towards men. If thou so serue the Lord, then dost thou serue him in newnesse of Spirit, euen in true spirituall holinesse; and that will be pleasing to the Lord, and that alone will bring comfort and peace to thine owne soule.

In the next place obserue we, Obser. that the Apostle expres­sing wherein true beleeuers are to serue the Lord, thus he speakes, he sets it downe in these termes (In newnesse of Spirit:) he saith not in newnesse of life, or in true spiri­tuall holinesse, but in newnesse of Spirit: thereby giuing vs to know whence new obedience, and true spirituall holinesse that true beleeuers are to yeeld to the Lord, comes, as namely, that it comes from the Spirit of grace and sanctification; and the point hence further offered, is this:

That new obedience and true holinesse comes from the Spirit of God, Doctrine 6 New obedi­ence and true holinesse is the worke of Gods Spirit in men. it proceedes from the Spirit of grace and sanctification, that men yeeld to the Lord new obe­dience and true holinesse, it is the worke of his Spirit in them; and so farre forth as men are wrought on, and re­nued by the Spirit of God, so far they yeeld to the Lord new obedience and true holinesse, and what good soe­uer is in men, and whatsoeuer comes from them, that is truely good and holy, it comes from the Spirit of God. This truth is cleere in many places of Scripture, Gal. 5.22. [Page 132] The fruit of the Spirit, Gal. 5.22. saith the Apostle, is loue, ioy, peace, long suffering, gentlenesse, goodnesse, faith, meekenesse, tem­perance: euery good affection and euery good and holy action is a fruit of the Spirit: Ezech. 36.27. And to this purpose that place in Ezech. 36.27. is cleere. The Lord saith, I will put my Spirit within you, and cause you to walke in my Statutes, and yee shall keepe my iudgements, 2. Cor. 3.18. and doe them. 2. Cor. 3.18. the Apostle saith, Wee are changed into the Image of God, from glorie to glorie, and that by the Spirit of the Lord, clee­ring and confirming this truth,

That new obedience and true holinesse comes from the Spirit of God, and that men haue any dram of true holinesse in them, or are able to practise it in any mea­sure, it is onely of the Spirit of grace and sanctification. And the ground of this is that of the Apostle, 2. Cor. 3.5. Reason. 2. Cor. 3.5. Of our selues wee are not able to thinke any thing as of our selues, but our sufficiency is of God. Men know not God with holy knowledge, but as they are inlightened by the Spirit of God. 1. Cor. 12.3. The Apostle saith, No man can say that Iesus is the Lord, no man can acknow­ledge Iesus Christ to be the Lord of life and glorie, but by the holy Ghost. Let a man haue neuer so good a wit, and be indued with neuer so excellent parts of nature, yet he knowes not God, neither can know him, nor the things of God, but as he is inlightened by the Spirit; much lesse can he loue God, or yeeld obedience and true spirituall seruice to him, vnlesse he be wrought on by the Spirit of God. Therefore new obedience and true holinesse comes only from the Spirit of God. If men haue any goodnesse or holinesse in them, or be able to practise it in any mea­sure, it is onely the worke of the Spirit of grace and san­ctification. Vse 1

Let vs take notice of this to this purpose. None but such as haue the Spirit of grace can yeeld new obedience to God. First, this makes knowne to vs, that none but such as haue the Spi­rit of grace and sanctification, can possibly yeeld new o­bedience and true holinesse to the Lord; a man that is [Page 133] yet in his naturall state and condition, may haue a shew of holinesse, and may doe things good in themselues, and may please himselfe in the doing of them; but as they are done by him, they are no part of true and holy obedience, and in doing of them hee doth not please the Lord; it is no true holinesse, nor pleasing to God, that hath not the stampe of the Spirit on it, and comes not from the Spirit of grace and sanctification.

Againe, Vse 2 We are to giue the praise and glorie of that goodnesse and holinesse we haue in vs, to the Lord. this truth must teach vs in the second place thus much: if we haue any goodnesse, any true holinesse in vs, wee are to giue the glorie and praise of that to whom it belongs, namely, to the Lord, and to the wor­king of his Spirit. Hast thou thy mind framed to good thoughts, and to good and holy meditations, and thine heart to good affections and holy desires, and art thou able to practise the duties of holinesse in some measure? Giue the whole praise and glorie of that worke to the Lord, and to the working of his holy Spirit. By nature thou hast no better thoughts, affections, nor actions, then other men; and if now thy mind and heart be taken vp with new and holy thoughts, blesse the Lord for it, and acknowledge the gracious and good worke of his Spirit in thee, and take heed that in this case thou giue not too much to the outward instruments, gaze not too much on the excellency of the gifts of any that hath been a meanes to doe thee good, and to worke grace and goodnesse in thee, lest so thou giue part of the glorie to the instru­ment; but euer haue an eye on the Lord who hath vouch­safed to thee the working of his Spirit, whose onely worke it hath beene, and remember that Paul or Apollos, such or such Ministers, are but Ministers of GOD, by whom thou hast beene wrought on, 1. Cor. 3.5. 1. Cor. 3.5. blesse God for them, but giue him alone all the glorie, and all the praise of that worke; to him of right it belongs.

Further obserue wee, that the Apostle here makes an opposition betweene newnesse of Spirit, and the oldnesse [Page 134] of the Letter: he saith, That we should serue in newnesse of Spirit, and not in the oldnesse of the Letter. He opposeth new holinesse and old, namely, such as may come from men as yet in their old corruption. Hence note we,

That new holinesse and old cannot stand together, Doctrine 7 New obedi­ence and old cannot stand together. new obedience that sauours of a new heart and a sancti­fied soule, and old obedience, that is, such as sauours of the old man, and of the corruption of nature, and comes onely from that corruption. These two cannot sort and settle together. And if this be a truth, as it were easie to make it good by plaine euidence of Scripture, surely then it cannot be that they serue God,

That they are the seruants of God, Vse. that giue them­selues to follow the fashions of the world. They that fol­low the fashi­ons of the world are not the seruants of God. Rom. 12.1. the Apostle saith, Giue vp your bodies a liuing sacrifice, holy, ac­ceptable vnto God: and, Vers. 2. he subioynes, Fashion not your selues like vnto this world, but be yee changed by the re­newing of your mind, that yee may proue what is the good will of God, and acceptable, and perfect.

In the last place obserue we, Obser. that the Apostle here op­poseth the Spirit and Letter, meaning by the Letter (as I haue shewed) the ministery of the Law, which of it selfe is a dead Letter: the point hence is this,

That the Law of God, Doct. 8 and indeed the whole Word of God, The whole Word of God is but a dead Letter, without the worke of the Spirit. Psal. 119.33, 34 without the Spirit, is but a dead Letter. The mini­stery and preaching of man, not accompanyed with the worke of the Spirit of God, is but a dead Letter, it is not able to worke grace and faith, or any true holinesse at al: and therefore, Psal. 119. Dauid often prayed to the Lord, that he would teach him, and giue him vnderstanding. Ver. 33, 34. and that he would open his eyes, that he might see the wonders of his Law, 18 Vers. 18. Ephes. 1.17, 18. The A­postle thus prayed for the Ephesians, Ephes. 1.17, 18. That the Spirit of wisedome and reuelation might be giuen vnto them, and that the eyes of their vnderstanding might be inlightened: and 2. 2. Cor. 4.6. Cor. 4.6. the Apostle saith, that God by the same Al­mightie [Page 135] power, by which he brought light out of darke­nesse at first, by the same power he shines in the hearts of true beleeuers, and giues them light and true sauing knowledge in the face of Iesus Christ, clearing and con­firming this truth. That the ministerie and preaching of the Word, being not accompanyed by the worke of the Spirit, is but a dead Letter, and not able to worke grace and true holinesse: and the reason is this,

The Lord hath reserued that as a Prerogatiue proper and peculiar to himselfe, to make men vnderstand, Reason. know and beleeue the doctrine of his Word: and therefore the Apostle saith, 1. Cor. 3.7. PAVL may plant, APOLLOS may water, but GOD alone giues the increase: hee alone makes the doctrine of his Word profitable.

VVee reade, that the Word of God it selfe conuerts, Obiect. inlightens, giues wisdome and vnderstanding, and there­fore it is not a dead Letter, without the Spirit.

The Word of God (indeed) conuerts, in lightens, Answ. giues wisedome and vnderstanding; yet only as an instrument, and that not as any Physicall instrument, hauing vertue in it selfe, but as an instrument signifying and testifying that which the Spirit of God doth inwardly worke: and so this remaynes still a truth, that the ministery of the Word, not accompanyed with the worke of the Spirit, is but a dead Letter, it is not able to worke grace and true holinesse.

And first this may serue to arme and strengthen vs a­gainst offence, in regard of this, Ʋse 1 It ought not to offend vs, that men profit not by the Word of God, truly and faithfully taught. that men are not wrought on by the plaine euidence and truth of the Word of God; we are not to stumble at this, that where the Word is truely and faithfully preached, there some continue in their hardnesse and sinnes, and are vile and notorious sinners, vnreformed in their hearts and liues, yea make a mocke at the Iudgements of God, denoun­ced iustly against them for their sinnes; we must remem­ber, that grace and holinesse are things that God must [Page 136] giue, and they are wrought onely by the power of the Spirit, working together with the Word. VVere it not for this, the Ministers of the Word could haue small comfort. But indeed Paul may wish himselfe separated from Christ for the winning of mens soules; yet shall no more be wonne to Christ, then it pleaseth the Father to draw, Ioh. 6.44. The Spirit bloweth where he listeth; and therefore in this respect we are not to be offended.

Againe, Vse 2 this being so, that the ministery of the Word not accompanyed with the worke of the Spirit, How we are to come to the hearing of the Word of God. is a dead Letter. Surely then we are to come to the hearing of the VVord with humble hearts, wee are to lay aside all high conceit of our owne wit and vnderstanding: for God re­sisteth the proud, and giues grace to the humble: yea, we are not to rest in our reading of the VVord of God, or in that we heare or learne of our Teachers, but we must be earnest with the Lord, that he would be pleased inward­ly to teach vs, by his Spirit; and the Lord vouchsafing to accompany the ministery of his VVord to vs with the inward working of his Spirit, we are to be thankfull for that mercy: that is a mercy not bestowed on many. How many do we see lost in ignorance, and in hardnesse of heart, and vnreformed in their hearts and liues, who liue in the same place with vs, & frequent the same means of saluation that we doe! It is a blessing of God to haue the VVord preached to vs faithfully and truely; but a double blessing is it, to haue vnderstanding hearts giuen vs, euen hearts yeelding to the truth of the VVord, and to come to the sauing knowledge, and comfort of the VVord, that is a blessing that cannot be sufficiently pri­zed, and in respect of that we are to breake out with Da­uid, and say, Lord, what am I, that thou shouldst shew me such mercy! I was borne and brought forth in sin, and I haue liued in sinne, and yet thou hast vouchsafed mercy to me aboue many thousands. Thus are wee to meditate of the mercy of God in this respect.

THe Apostle hauing finished the first part of this Chapter in the Verses foregoing, and shewed how true beleeuers are freed and deliuered from the Law: In this verse he enters on the second part of it, where­in hee cleeres the Law from some foule blots that some might haply cast on it, and commends it, and shewes the true vse of it; and this he doth from this 7. Verse to Verse 14.

The blots the Apostle wipes away from the Law, are two. First, that the Law should be the cause of sinne; and this he propounds and takes away, Vers. 7. and with­all he shewes, that not the Law, but Sinne taking occa­sion by the Law, wrought Concupiscence reuiued in him, deceiued him, and slew him, for of all these he giues instance in his owne person, Vers. 8, 9, 10, 11. And then he shewes, that the Law in it selfe is iust and holy, Vers. 12. The second blot the Apostle wipes away from the Law, is this, that the Law should be the cause of death, which he propounds and answers, Vers. 13.

To come to this 7. Vers. What shall we say then? Is the Law sinne? God forbid. Nay, I knew not sinne, but by the Law: for I had not knowne lust, except the Law had said, Thou shalt not lust. The Apostle hauing said, Vers. 5. That the motions of sinnes had force in the members of true beleeuers, to bring forth fruit to death; here­upon some were readie to charge the Law to bee e­uill, and to lay this blot on it, that therefore the Law was sinne, or the cause of sinne: This foule calumny [Page 138] and this grosse conclusion the Apostle disclaymes: hee meets with it in this Verse, on this manner. First, know­ing the former Position to be sound & good, he prouokes those that were like to cauill and to peruert that Positi­on, to tell him what they could thereupon conclude in the first words of the Verse, What shall we say then? what followes on this? what shall wee hereupon inferre. And then secondly, he puts downe that conclusion, that they in likelyhood might, or, it may be, did inferre by way of interrogation likewise, Is the Law sinne? Shall wee thus conclude, doth this Conclusion follow on my former Position, that therefore the Law is sinne? To this he an­swers negatiuely, and generally no, and that in a phrase of detestation, as abhorring such a foule Conclusion: God forbid. And then to this generall answere hee sub­ioynes a further refutation of that absurd Conclusion, by an Argument from a right and proper vse of the Law: that the Law is so farre from being the cause of sin, that one right vse of it is, to discouer sinne and to make it knowne, insisting in his owne example. Is the Law sinne? God forbid, saith the Apostle. Nay, saith he, I my selfe knew not sinne, but by the Law: and that hee further con­firmes by a particular instance of his knowledge of Lust, that hee himselfe came to the knowledge of Lust by the Law, and that he had not knowne Lust, except the Law had said, Thou shalt not lust. And so wee see the generall drift of the Apostle in this Verse.

What shall we say then? Interpretation These words, as I haue shewed, haue respect to that the Apostle said, Vers. 5. that the mo­tions of sinnes which were by the Law, had force in our mem­bers to bring forth fruit vnto death: and they are thus to be conceiued, as if he had said, VVhat then? VVhat fol­lowes on that? VVhat Conclusion shall wee thereupon inferre? Is the Law sinne? by a Metonymie of the effect.

The Apostles meaning is this: Is the Law the cause of sinne? Doth this Conclusion follow on the former [Page 139] Position, that the Law is the cause of sinne?

God forbid: that is a phrase of abhorring and detesta­tion, as if the Apostle had said, Farre be it from vs so to thinke; fie on it, it is a very absurd and grosse thing so to thinke; nay, or nay rather, I knew not sinne, but by the Law. That phrase (I knew not sinne) implyes two things: First, this; I was ignorant of some things to be sinnes, which yet are sinnes, I knew them not, or I tooke no no­tice of them to be sinnes. And secondly, this; I was ignorant of the greatnesse of sinne; such things as I knew to be euill by the light of nature, I did not soundly and thorowly know to be so euill as indeed they are, but by the Law, that is, by any other meanes but onely by the Law. The word (Law) here signifieth the morall Law of God, published by Moses in the ten Commandements, as appeares by the instance following; For I had not knowne lust, except the Law had said, Thou shalt not lust: that is, I had neuer come to know lust to be sinne, but that looking into the Law of God, I found it there ex­presly forbidden and condemned, the Lord in the ten Commandements saying directly, Thou shalt not couet, or, Thou shalt not lust. And by Lust in this place, wee are to vnderstand both the rebellion of nature, the inclination to euill, and those first motions whereby wee are stirred vp to euill, and doe with delight thinke any thing con­trary to the loue of God or our Neighbour, though wee neuer giue consent of will to commit that euill: for the Apostle hauing but the vse of reason, could not be igno­rant that Concupiscence with consent of Will was sinne, which the Heathen by the light of Nature did know and confesse.

Thus then briefly conceiue we the meaning of the A­postle in the words of this Verse, as if he had said,

What then? what followes on that Position, that the motions of sinnes which were by the Law, had force in our members to bring forth fruit vnto death? What shall we thereupon inferre? [Page 140] Doth this conclusion follow on it, That the Law is the cause of sinne? Oh, no: farre be it from vs so to thinke; it were ve­ry absurd and grosse so to imagine, nay rather, this is a truth: I speake but of mine owne experience, I my selfe was ignorant of some things to be sinnes, which yet were sinnes, and the things I knew to bee euill by the light of Nature, I did not soundly know to be so euill, as indeed they are, by any other meanes but onely by the morall Law of God. For example, I had neuer come to know that Lust, the rebellion, the inclination to euill, and those motions whereby wee are stirred vp to euill, and doe with delight thinke of any thing contrary to the loue of God or our neighbour, though we yeeld not consent of will to commit that euill, were sinnes, but that looking into the Law of God, I found them there expressely forbidden, the Lord in the tenth Commandement saying directly, Thou shalt not couet, or, Thou shalt not lust.

Come we now to such things as are hence to be obser­ued. Obser. What shall wee say then? Is the Law sinne? Wee see, the Apostle is forced to preuent an absurd conclusion, that some were ready to inferre on his former doctrine. Hee hauing deliuered that the motions of sinnes which were by the Law, had force in our members, to bring foorth fruit vnto death; some were ready thereupon to conclude, that therefore the Law was the cause of sinne. This the Apostle is forced to preuent and to say, What shall wee say then? is the Law sinne? Is the Law the cause of sinne? Doctrine 1 God forbid. Whence we see cleerely,

That the holy Truth of God is subiect to bee peruer­ted, The holy Truth of God is subiect to be peruerted. and to haue absurd conclusions vrged from it. It is no new thing, that some draw from the holy Truth of God absurd and grosse conclusions; Vse. thus was it in the Apostles time, We are not to maruell that some force from the Truth of God absurd con­clusions. as here we see Chap. 3. of this Epistle; and thus it hath beene, is now, and will bee to the end of the World: and therefore we are not to maruell at this, that some peruert the holy Truth of God, and force from it absurd and grosse conclusions. For example: That one [Page 141] Childe of God may infallibly know another, and that Repentance goeth before Faith, and the like; this is no strange thing, thus it hath beene in all ages, and will bee to the end of the World. The Papists they lay it as a re­proach on the Truth taught in our Church, that many ab­surd opinions doe spring vp together with it. Surely they might as well, in this respect, reproach the Truth taught by the Apostle, and by the Lord himselfe. Is it not the Truth of God, because some doe force from it absurd and grosse conclusions? Nay rather, we are to acknowledge it to bee the same Truth that was taught by the Apostle, seeing the Diuell seekes to peruert it, as hee did in olde time: the Diuell is still like himselfe, and he labours now as much as euer, nay, more, because hee is neerer to his end, to corrupt men, to sow errors, and to force from the holy Truth of God many absurd and grosse conclusions. And the consideration of this may strengthen vs against offence, in regard of many damnable errors and heresies that sprout vp together with the preaching of the sound and holy Truth of God.

Now in that the Apostle confutes that absurd conclu­sion, That the Law should bee the cause of sinne, and saith, What shall wee say then? is the Law sinne? is the Law the cause of sinne? God forbid: Note we briefely,

That the Law is not the cause of sinne: Doctrine 2 indeede sinne takes occasion by the Law, as Verse next, to be stirring, The Law is not the cause of sinne. and to breake out: but yet it is a wrong to the Law, and an imputation falsely cast vpon it, to say that it is the pro­per cause of sinne: and so is it a wrong to the Gospell, Ʋse. to say, as the Papists do, How the Pa­pists wrong the Doctrine of the Gospell. that it is a Doctrine dispossessing mens hearts of all true loue of God and men, and setting open a gappe to all loosenesse of life; for so they charge the Doctrine of Gods free Grace and free Iustification of a sinner to be. This is a meere slaunder. Indeed, so great is the corruption of mans degenerate nature, that many turne the Grace of God into wantonnesse: but that is [Page 142] but an accidentall euent, no proper effect of Gods free Grace.

In the next place obserue we, Obser. that the Apostle further confuting that absurd Conclusion, that the Law should be the cause of sinne, he saith, Nay, I knew not sinne, but by the Law. I knew not some things to be sinnes, but on­ly by the Law. Hence wee are giuen to vnderstand thus much,

That by the Law of God only, Doctrine 3 the summe whereof is in the ten Commandements, Men come to sound know­ledge of sinne, only by the Law of God. Rom. 3.20. Gal. 3.19. men come to sound know­ledge of sinne, men come to know that to be sin, which indeed is sinne, and sinne to be so foule and haynous as it is, onely by the Law of God: And to this purpose the Apostle speakes plainely, Rom. 3.20. By the Law com­meth the knowledge of sinne: and, Gal. 3.19. he saith, The Law was added, meaning the Decalogue, or ten Comman­dements, because of transgression. That Law serues to discouer sin, and the punishment of it, and for the sound conuincing of men, touching their sinnes, and that Law only doth this: for howsoeuer the Law of Nature doe sometimes discouer sinne, Gen. 20.9. as we see in Abimelech, Gen. 20.9. and we haue example of it in other of the Heathen, yet that Law being much weakened by the corruption of nature, it cannot thorowly discouer sinne nor the wrath of God due to sinne, only the Morall Law of God doth soundly and thorowly discouer sinne, and men come to the sound and thorow-knowledge of sinne, only by that Law. And the reason is this.

That Law onely is the perfect rule of righteousnesse, Reason. and is most pure and free from all corruption, howsoe­uer it may haue corrupt glosses and interpretations faste­ned vpon it, as it had by the Scribes and Pharises; yet in it selfe it is pure and perfect, Psal. 19.7, 8. Psal. 19.7, 8. and therefore it doth perfectly discouer sinne, and men come to the sound and thorow-knowledge of sinne, onely by that Law.

Now this first serues to proue, Vse 1 that the doctrine and knowledge of the Law of God (the summe whereof we haue in the ten Commandements) is necessary, The know­ledge of Gods Law is neces­sary. it is need­full that the Law of God be taught, and made knowne to vs, and it is needfull that wee learne the Law of God, and that wee should come to the knowledge of it: for why? It is the Law of God onely, that giues vs a true sight of sinne, and by that alone we come to a sound and thorow-knowledge of sinne; and therefore it is need­full that we learne and know it, and to that end wee are carefully to attend on the meanes that may bring vs to the vnderstanding and knowledge of it; and wee are with Dauid to pray to the Lord, that he would teach vs, and giue vs vnderstanding, and open our eyes, that we may see the wonders of his Law.

Againe, is it so, Ʋse 2 that men come to a sound and tho­row-knowledge of sinne; onely by the Law of God? We are to iudge of sinne only by the Word of God. Surely then, if wee would soundly and thorowly know sinne, if we would know what things are sinnes, and how foule, vgly, and monstrous a thing sin is, we must looke into the Booke of God, and not rest in our owne sense and vnderstanding; we must not iudge of sinne, by the crooked rule of our owne reason: for this is that which deceiues many, they iudge of sinne by their owne cor­rupt sense and reason. For example; they thinke it is no­thing to take the Name of God into their mouthes at e­uery turne, and to say, Oh God! O Lord! O Iesus! Gods sonty! and the like. They thinke their wordes are but wind, & that it is nothing to open their mouthes against such as feare God, and to reuile and to reproch them, and they thinke it nothing to lie for aduantage, and to sweare by faith or troth, and that it is a signe of a base minde to put vp an iniurie, Which indeed is a mans glorie, Pro. 19.11. Pro. 19.11. with a thousand like. And hence it is that men put faire names on foule sinnes, and call Couetousnesse, Good husbandrie; Pride, Comelinesse; & Drunkennesse, Good fellowship, and such like.

Thus men deceiue themselues, in iudging of sinne by their owne sense and reason. We must learne, not to rest in our owne sense and reason, touching sinne; but wee are to looke into the Booke of God, and to examine our hearts and liues by the Law of God published in his Word, the summe whereof we haue in the ten Comman­dements; and we shall thereby find thousands of things to be sinnes, which we neuer thought to be so, yea, there­by we shall find out our speciall sinnes; and secret sinnes, and that euery swaruing from the Law of God, though it be but in the least want of that the Law requireth, to be sinne, 1. Ioh. 3.4. 1. Ioh. 3.4. And therefore by that wee are to exa­mine our selues, and especially by the first and last Com­mandements of the Law. The first, shewing the first mo­tions of our hearts against God. And the last shewing the first motions of our hearts against our Neighbour, (though wee yeeld not consent of will to them) to bee euill.

Wee are further to marke, Obser. that the Apostle saith not thus, Is the Law sinne? God forbid. Nay, the Law disco­uers sinne, or sinne is made knowne by the Law: but he giues instance in himselfe, and he saith, I knew not sinne, but by the Law. As if he had said, That I speake, I speake out of mine owne experience, euen I my selfe knew not sin, but by the Law, that is, I my selfe came to the knowledge of sinne by the Law. From this manner of speaking, the Apostle thus insisting in his owne example, and speaking out of his owne experience, two things are offered to our consideration; I will speake of them in order.

The first is this: Doctrine 4 That it is an excellent thing, when a Teacher can speake out of his owne experience touching sinne, He is the best Teacher, that can speake out of his owne expe­rience. and touching matters of faith and saluation; hee is the best Teacher, that is able to speake of those things out of his owne experience; he is the fittest to admonish, to reproue, and to comfort others, that can deliuer the Word of Instruction, Admonition and Comfort, out of [Page 145] his owne experience. Read Psal. 51.12, 13. Psal. 51.12, 13. VVee there finde, that Dauid desired the Lord to restore to him the ioy of his saluation, and to stablish him with his free Spirit, and then he would teach others the way to find the like com­fort and heauenly ioy: Then (saith hee) shall I teach thy wayes vnto the wicked, and sinners shalbe conuerted vnto thee. Heb. 5.2. It is said, that the high Priest vnder the Law, Heb. 5.2. hauing experience of infirmities in himselfe, was fitter to haue compassion on the people, and thereby was able sufficiently to haue compassion on them that were ignorant, and were out of the way, because that he also is compassed with infirmities. Mat. 5.19. saith Christ, Mat. 5.19. Whosoeuer shall ob­serue and teach the Commandements of God, the same shall be called great in the Kingdome of heauen. VVhere wee see, that he puts obseruing or doing, before teaching, by that order of the words plainly pointing out this Truth: That he is the fittest to teach others, who himselfe is a doer of that hee teacheth, and can teach out of experience. The reasons of this truth are these:

First, experience of the efficacie, power, Reasons. 1 and working of the Word in a mans owne particular, in his owne soule, is the best Commentary, and the best meanes for the right vnderstanding of the Word; and he that feeles the power and fruit of the Word in himselfe, euen in his owne soule, he is best able to open the meaning of it, and to apply it to others, and is the fittest and best Teacher.

Againe, 2 when a man is able to speake out of his owne experience, and to deliuer Instruction, Admonition, Counsell or Comfort, as a thing whereof himselfe hath had experience, it is a speciall meanes to confirme that which is deliuered, and to worke it into the mindes, and to seate and settle it on the hearts of the hearers: and therefore (doubtlesse) he is the best Teacher, that is able to deliuer the holy Truth of God for Instruction or Comfort, out of his owne experience. These two cauti­ons being duely obserued; First, that he be sure that he [Page 146] deliuer the Truth of God, and not his owne conceit. And secondly, that he deliuer it in wisedome, with due consideration of necessary circumstances of time, place, and person. Hee that so deliuers the holy Truth of God out of his owne experience, without question is the best Teacher.

This ought to stirre vp all Ministers of the Word, Vse 1 howsoeuer they seeke for other helpes of Arts and Tongues, Ministers are to labour for experience of that they teach to others in themselues. which indeed are excellent things, and of speciall vse in teaching, and are not to be held, as some foolishly thinke, Antichristian, or needlesse, they are of speciall good vse, and are to be sought after, to make Ministers fit for their calling. But I say, howsoeuer they are to seeke for such helps, yet especially are they to labour for experience of that in themselues, which they teach to others, euen to labour to haue a true feeling of that Truth, and of those comforts of the Word in themselues, in their owne soules, which they publish and make knowne to others: So they may bee fitter to deliuer the Truth of God, and the sweet and heauenly comforts of the Word, with profit to the People of God.

Yea, Vse 2 the Truth now deliuered, is of vse to priuate per­sons. The word of Counsell, Admonition, Instruction, and Comfort, is most effectu­all, comming from expe­rience. VVouldst thou that art a priuate person, be most fit to counsell, to admonish, to instruct, and comfort o­thers, as occasion is offered? Then labour thou to speake the word of Counsell, of Instruction, of Admonition, of Comfort, out of thine owne feeling, and out of thine owne experience: and if thou so speake, no doubt, thy speech will be more effectuall, and doe more good then the most eloquent that can be, not comming from expe­rience. Those that reproue eloquently, they pierce not the heart, and those that comfort with fine eloquent speeches, comfort little or nothing, when their speeches come not from a feeling and experience of that they speake in their owne hearts.

If thou bee able to comfort others with the comforts wherewith thy selfe hast beene comforted of God, 2. Cor. 1.4. 2. Cor. 1 4. Psal. 66.16. and canst truely vse the words of Dauid, Psal. 66.16. Come and hearken, all yee that feare God, and I will tell you what hee hath done to my soule, to my poore soule; I my selfe was thus or thus distressed, and this course I tooke, and the Lord vouchsafed mee this comfort; no doubt thy speech will finde better entrance, and preuaile more then the most wittie and eloquent Oration of the best O­rator wanting experience.

And therefore if thou wouldst be a most fit Counsel­lor, a most fit Instructor, a most fit Comforter of others, labour thou to speake out of thine owne experience, and to feele the power and fruit of that thou speakest in thine owne soule.

The second thing offered from this manner of speech the Apostle here vseth, I knew not sinne but by the Law: I came to know sinne by the Law: The Law brought me, euen my felfe, to the knowledge of sinne, is this,

That men must come to the knowledge of sinne in themselues, by the Law of God, Doct. 5 They onely profitably heare or read the Word of God discoue­ring sinne, that are thereby brought to a true sight of their owne sinnes. and by the Word of God: and they onely profitably heare or read the Word of God discouering sinne, that are thereby brought to a knowledge of their owne sinnes, and the greatnesse of them, and what they haue deserued by them, and to ac­knowledge them; we haue the examples of many to this purpose in the Word of God, who haue beene brought to a knowledge and sight of their owne particular sinnes, by hearing or reading the Word of God. 2. Sam. 12. we read, that Nathan comming to Dauid, and doing the office of a Prophet, and deliuering to him the VVord of the Lord, and that message the Lord had put into his mouth, Dauid was thereby brought to the knowledge and sight of his particular sinnes, and to an acknowledge­ment of them, Verse 13. 2. Sam. 12.13. Then DAVID said vnto NA­THAN, I haue sinned against the Lord. And so the Iewes, [Page 148] Act. Act. 2.37. 2. Peter preaching vnto them, and applying the VVord close to their hearts, the Text saith, Verse 37. When they heard it, they were pricked in their hearts, they were brought to a true sight, and to a true and liuely sence of their particular sinnes, and they cryed out, Men and brethren, 2. King. 22.11. what shall we doe? 2. King. 22.11. we read, that when good King Iosiah heard the Word of God read before him he rent his Cloathes: and Verse 19. it is te­stified of him, that his heart did melt, and hee humbled him­selfe before the Lord. And to this purpose we haue the ex­ample of the Niniuites in Ionah 3. who at the preaching of Ionah were brought to a sight of their sinnes, and to an acknowledgement of them.

These examples doe sufficiently cleere the point: That men must come to the knowledge of sinne in themselues, by the Law, and by the VVord of God; and then only they profitably heare or read the VVord of God disco­uering sinne, when they thereby are brought to a sight and knowledge of their particular sinnes.

The reasons of this truth are first, Reasons. 1 this, The VVord of God discouering sinne, is written to that end, and preached to that end, that men should thereby take notice of their particular sinnes, and come to acknow­ledge them.

Againe, 2 secondly, vnlesse men come to a knowledge of sinne in themselues, and to a sight of their owne par­ticular sinnes, they will neuer be truely humbled, nor find themselues to stand in that neede of Christ that indeede they doe. And therefore it must needs be held a certaine truth, that men are to come to the knowledge of sinne in themselues, by the Law, and by the VVord of God: and then onely men heare or read the VVord of God dis­couering sin, with profit, when they are thereby brought to a knowledge of their own particular sinnes, the great­nesse of them, and what they haue deserued by them, and to an acknowledgement of them.

And this being a Truth, it discouereth to vs, Vse. that many are vnprofitable Hearers and Readers of the Word of God. That many are vnprofitable hearers of the Word of God discouered.

How many, I beseech you, bee there that are farre from profiting by the Word of God in this manner? how many be there that take no notice of their owne particu­lar sinnes by the Word discouering sinne? Nay, are there not many, that though their sinnes be neuer so plainely discouered before them, by the ministery of the Word, yet they take no notice of them at all, much lesse are brought to acknowledge them; as Garishnesse in appa­rell, how often hath it beene made knowne to be a foule and grieuous sinne; and yet where is any that are guiltie of that sinne that take notice of it, and acknowledge it to be a sinne in themselues? So I might insist in Drunken­nesse, in Whoredome, in Sabbath-breaking, and in Com­mon swearing: these sinnes haue beene often discouered by the ministery of the Word; and yet where is almost any that take notice of them, and are brought to ac­knowledge them in themselues? Nay, doe not many, as we vse to speake, set a good face on the matter, and out­face the ministery of the Word? and if at any time they take some little notice of these sinnes in themselues, yet then they seeke to extenuate them, and to iustifie them, and to stand out in defence of them, yea, to quarrell with the affection of the Teacher; that hee speakes not out of loue; that he is too rigorous, and speakes of no­thing but damnation, and the like.

Surely such persons are farre from profiting by the Word discouering sinne, nay, they shew themselues to be gracelesse, and that they haue no dram of grace or good­nesse in them, they are like wicked Ahab, of whom wee reade, 1. King. 21. and Chap. 22. That hee professed hee tooke Eliah and Michaiah the holy Prophets of the Lord for his enemies. And so they professe they take the Ministers of the Word for their enemies, and they wish [Page 150] ill to them, because they tell them of their sinnes, and lay their sinnes before them.

It is a note of a good heart, to be willing to heare of sinne, and to be iustly reproued for it, as DAVID said, Psal. 141. vers. 5. Let the righteous smite mee, for that is a benefit: and let him reproue mee, and it shall bee a precious oyle that shall not breake mine head. And a good man or woman likes those Sermons best, that bring them to the knowledge, sense and feeling of sin in themselues; and if thou be so farre from taking notice of thine owne sinne by the ministery of the Word discouering sinne, as that thou dost wrangle and quarrell with those that lay thy sinnes before thee, it is a note of a wicked and grace­lesse heart, and that thou art yet in the gall of bitternesse, and in the bond of iniquitie.

Learne we then our dutie, learne we to take notice of sinne in our selues, by the VVord of God discouering sinne. Then only wee heare or reade the VVord of God discouering sinne, with profit, when wee take notice of sinne in our selues, and are thereby brought to a sight of our owne particular sinnes. And know wee thus much further, Note. ‘That the first step to grace, and the beginning of true conuersion, is to see thine owne sinnes in parti­cular, and the vglinesse of them,’ and what thou hast deserued by them: and till thou see that, thou shalt neuer come to be truly humbled for them.

And againe, if thou be not brought to a sight of thine owne particular sins, by the VVord of God discouering sinne, certainely the Lord will one day bring thee to a sight of them, by his punishing hand, he will one day re­proue thee, and set thy sinnes in order before thee, Psal. 50.21. And then thou shalt find that the Deuill will rore against thee, hee will then set before thee the greatnesse of thy sinnes, and the curse of the Law, and the horror of Gods iudgements, and a thousand to one plunge thy soule into the gulfe of fearefull desperation.

If then thou wouldst make it good to the comfort of thine owne soule, that thou art entred into the way of grace and saluation; and if thou wouldst not, by defer­ring to take notice of thy particular sinnes by the Word of God discouering sinne, prouoke the Lord to come a­gainst thee with his punishing hand, and so to awake thy dead heart and seared conscience, and to set thy sinnes in order before thee, and suffer the Deuill to rore against thee, to set before thee the greatnesse of thy sinnes, and the curse of the Law, the horror of Gods Iudgement, and to plunge thy soule into the gulfe of fearefull despe­ration; then learne thou by the ministery of the Word, now sounding in thine eares, and discouering sinne, to take notice of sin in thy selfe, and to come to the know­ledge of thine owne particular sinnes, that so thou mayst be truly humbled for them, and finde mercy, pardon and forgiuenesse of them at the hands of the Lord.

Come wee now to the last words of this Verse, I had not knowne lust, except the Law had said, Thou shalt not lust. In which words (as before I shewed) the Apostle con­firmes it, that hee knew not sinne, but by the Law, by particular instance of his knowledge of Lust, as that hee knew not Lust to be sinne, but by the Law, that he had neuer come to know the rebellion of his nature, and the first motions rising thence in his mind, to be sinnes, had not the Law made them knowne to him to be so.

Now then obserue we, who it was that was thus igno­rant touching Lust, who it was that knew not Lust to be sinne, till he came to looke into the Law of God, there to find it forbidden and condemned; euen the holy A­postle Paul, a man of excellent knowledge and gifts, a learned Pharise, and one that, before his conuersion, was brought vp at the feet of GAMALIEL, and instructed ac­cording to the perfect manner of the Fathers, and was zealous towards God, as himselfe witnesseth, Act. 22.3. Act. 22.3. and yet he saith, Hee know not Lust to be sinne, but by the Law. [Page 152] Hence then wee are giuen to vnderstand,

That men are exceeding blind touching sinne, Doct. 6 yea, e­uen men of great knowledge, Men of great knowledge & learning, are of themselues ignorant of many grosse corruptions that lurke in their hearts. and of great vnderstan­ding in other matters, and men of great learning, are not­withstanding of themselues maruellous ignorant in re­spect of sinne, and are as blind as Beetles, in respect of the concupiscence of nature, and the foule and cursed fruits of that corruption that is within the heart and in the soule, they are not able to take notice of them, they see not many foule grosse corruptions, that lurke in their hearts, to be sins, they are altogether ignorant of them. And to this purpose we haue not only the example of the Apostle in this place, but we haue also the example of the Scribes and Pharises, and the great Rabbines & Doctors of the Law; though they were men of great knowledge and vnderstanding, yet wee find they knew not many in­ward lusts of the heart to be sinnes, and therefore they thought that an outward obseruance & keeping of some Commandements, of themselues was sufficient, as ap­peares plainely, Matth. 5.21. Matth. 5. in many Verses of it. Our Sa­uiour labours there to reduce them and others to a bet­ter vnderstanding of the Law; he saith, Verse 21. Yee haue heard that it was said to them of the old time, Thou shalt not kill: for whosoeuer killeth, shall be culpable of iudgement. Vers. 22 22. But I say vnto you, Whosoeuer is angrie with his brother vnaduisedly, shall be culpable of iudgement, and who­soeuer saith vnto his brother, Raca, shall be worthy to be pu­nished by the Councell: and whosoeuer shall say, Foole, shall be worthy to be punished with hell fire. 27 Vers. 27. Yee haue heard that it was said to them of old time, Thou shalt not commit adultery. But I say, Vers. 28. vnto you, That whosoeuer loo­keth on a woman, to lust after her, hath committed adultery already with her in his heart. Vers. 33. Yee haue heard that it was said to them of old time, Thou shalt not forsweare thy selfe, but shalt performe thine oathes to the Lord. But I say vnto you, Vers. 34. Sweare not at all, neither by heauen, for it [Page 153] is the Throne of God, Vers. 35. Nor yet by the earth: for it is his foote-stoole, Neither by Ierusalem: for it is the Citie of the great King. Vers. 36. Neither shalt thou sweare by thine head, because thou canst not make one haire white or blacke. Vers. 37. But let your communication be Yea, yea, Nay, nay: for whatsoeuer is more then these, commeth of euill.

And not to adde any more examples, common expe­rience shewes it to be a truth, that men of great know­ledge and learning, men that are expert and skilfull and very wise in other matters, yet of themselues they are blind and ignorant, in respect of the corruption of na­ture, and they see not many foule corruptions and lusts that are in their hearts to be sinnes.

And the reason of this truth is, that we find, Ier. 17.9. Reason. The heart of man is deceitfull and wicked aboue all things; who can know it? The heart of man hath in it an hidden and bottomelesse depth of selfe loue and of selfe-deceit; and therefore though men haue excellent reaching wits, yea, though they be men of great vnderstanding & skill in other matters, yet of themselues they are not able to sound the depth of their wicked and deceitfull hearts, they are not able to see their hearts to be so foule and so filthy as indeed they are.

When Hazael was told by the Prophet Elisha. 2. King. 8.12. what euill he should doe to the children of Israel, as that hee should set their Cities on fire, and slay their yong-men with the sword, and dash their Infants against the stones, and rent in pieces their women with childe: What, saith he, Vers. 13. is thy seruant a Dog, that I should doe this great thing? He spake it with indignation, as if he had said, What dost thou thinke of me? Dost thou thinke that I am of so dogged a nature? Dost thou thinke that I haue such a vile and monstrous heart within mee, that I can find in mine heart to doe such things as thou tellest me? No, no: certainely I haue not such a wicked heart within me. Hee could not of himselfe see the wicked­nesse [Page 154] and corruption of his owne heart, nay, hee would not take notice of it, though it were told him by the Prophet.

The holy Apostle Peter, a man truely sanctified, could not beleeue his Lord and Master, the Lord Iesus, who knew his heart, and could not deceiue him; yet (I say) he could not beleeue him, when hee foretold him of his threefold denyall, he could not be perswaded there was so much wickednesse in his heart. Matth. 26.35. PETER said to him, Though I should die with thee, yet I would not de­ny thee.

Now then the heart of man being thus deceitfull, that men being not able to see their hearts to be so foule as indeed they are, wee may resolue on this as a certayne truth, that men of great knowledge and iudgement, men that are very wise and vnderstanding in other matters, yet of themselues they are blind and ignorant in respect of the corruption of nature, and they see not many foule corruptions and finnes that are in their owne hearts, to be sinnes.

Let no man then deceiue himselfe, Vse. let none of vs thinke it an easie matter to find out our sinnes, It is no easie matter to spie out the lur­king sinnes of our owne hearts. and especially the lurking sinnes and corruptions of our hearts. If wee so thinke, wee deceiue our selues; if men of great know­ledge and vnderstanding; if men of great learning, and of deepest insight in other matters, be blind in respect of the corruption of nature, and be not able of themselues to see many foule corruptions that are in their owne hearts, to be sinnes; shall we thinke it an easie thing, to spie out the lurking sinnes of our hearts? No, no: our owne hearts will deceiue vs, and tell vs, they are not so foule within as they are, and the Deuill will soothe vs vp, and make vs beleeue we are not such sinners as indeed we are.

And hence it is that ignorant persons please themselues in a conceit, that they loue God with all their hearts, and [Page 155] they loue their Neighbour as themselues: and is it not the speech of many that if they had liued in the dayes of Christ, they would haue beene farre from dealing with him as the Iewes did? and if they had liued in the dayes of Queene Mary, they would haue beene farre from ha­uing their hands in the bloud of the holy Martyrs: nay, they would rather haue taken part with them against Bonner and Gardener, and the rest? Will not many tell you thus, who notwithstanding shew themselues most spitefull and malicious against them that professe the same truth the holy Martyrs did, and in whom appeares the like pietie and zeale?

And will not they tell you thus, that traduce them that truly feare God, and rayle on them, and reuile them, and giue them all manner of opprobrious names, and hold them base and vile? Poore soules! They see not the cor­ruption of their owne hearts, and what is within them.

Assuredly, thou that art a malicious wretch, and dost carry thy self spitefully against them that truly feare God, if thou hadst liued in the dayes of Christ, thou wouldst haue beene ready to haue driuen the first nayle into him. And if thou hadst liued in the dayes of Queene Mary, thou wouldst haue beene as forward as any to haue put fire to the Martyrs. And therefore let none of vs deceiue our selues; let vs not thinke it an easie matter to find our the lurking sinnes and corruptions of our owne hearts. Men of great knowledge and vnderstanding are igno­rant of the corruptions of their owne hearts, and dost thou thinke to be easily acquainted with the wickednesse of thine heart? No, no: deceiue not thy selfe; search thine heart diligently, to find out the hidden corruptions of it: it is hard for them that vse the greatest care and di­ligence, to find out a quarter of that corruption that is in their owne hearts: and therefore Dauid said, Psal. 19.12. Who can vnderstand his faults? cleanse me from secret faults.

Oh then, take thou paines with thine owne heart, be [Page 156] continually sounding and gaging the depth of it, and spying out the secret and hidden corruption of it, and to that end bring thine heart to the rule, euen to the Law of God and the Light of his Word, and often call on the Lord, that he would more and more discouer to thee the hidden corruptions of thine owne heart.

In the next place; In that the Apostle saith, I had not knowne lust but by the Law, I had not knowne lust to be a sinne, except the Law had said, Thou shalt not lust; we are plaine­ly taught,

That Lust or Concupiscence is sinne, Doct. 7 I meane not na­turall lust or desire after things that tend to the preserua­tion of nature, A thought that is contrary to the Law of God or Man is sin, though consent of will follow not. as after meate or drinke, or the like; for those were in man before the fall: Nor yet spirituall lust or desire after heauenly things, which the Apostle calls The lust of the Spirit, Gal. 5.17. But by Lust, I vnderstand that rebellion of nature, the first motions that arise from thence, whereby we are stirred vp to doe euill, and doe with delight thinke on any thing contrary to the Will of God, though consent of our hearts doe not follow. These (I say) are sinnes, and wee find them condemned in the Word of God; and this kind of lust and concupiscence is sinne.

Saint Iohn saith, 1. Epist. 2.16. The lust of flesh is not of the Father; it is euill and sinfull. And hence it is that Mo­ses commanded the children of Israel to circumcise the foreskin of their hearts, euen to pare off the corruption of their hearts, and that indeed the very thought of any thing contrary to the loue of God or Man, though con­sent of will follow not, is a sin, it is cleere by this reason:

Such a thought is directly against the Law of God, Reason. Luk. 10.27. Thou shalt loue the Lord thy God with all thine heart, with all thy soule, and with all thy strength, and with all thy thought, and thy Neighbour as thy selfe. It is a fruit of corruption; for we should neuer haue had such a thought if wee had continued in the state of innocency. And [Page 157] therefore it must needs be held, and that iustly, to be euil, and to be a sin, yea, such a thought in them that be truly regenerate, is properly a sinne: and therefore the Apostle opposeth it to the lust of the Spirit, Gal. 5.17. The flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other.

Now then this being a truth, Vse 1 it serues first to confute the opinion of. the Papists, who hold and teach, Confutation of the opinion of the Papists, that the first motions to e­uill in the heart, not gay­ning consent of will, are no sinnes. that the first motions that arise in the mind or heart, whereby we are stirred vp to doe euill, if they gayne not consent of will, they are no sinnes: which is directly opposite to the truth now deliuered. Oh but, say the Papists (among o­ther obiections of lesse waight) they obiect that, Iam. 1.15. say they, Wee there reade, that when lust hath con­ceiued, it bringeth forth sinne; and therefore lust it selfe is no sinne, but onely brings forth sinne. Answ. It is no good consequent, Lust brings forth sinne; therefore it is no sinne. Indeed it is not that sinne which it brings forth, but yet one sinne may bring forth another, and we may rather thus conclude, Lust brings forth sinne; there­fore it is sinne: for the proper cause and mother of euill must needs be euill it selfe; and therefore notwithstan­ding this and other cauils of the Papists, it remaynes a truth, That the first motions that arise in the mind, wher­by we are stirred vp to euill, though consent of will fol­low not, are sinnes.

Secondly, this truth plainely shewes vs, Vse 2 that wee haue great cause to be humbled and cast downe in our selues: We haue great cause to be humbled. for why? though it were possible (which indeed cannot be) but though it were possible for vs to be free from wicked words and deeds, yet euen the euil thoughts that arise in our minds, to which wee giue no consent at all, but snib and checke them, yet those very thoughts defile vs, and make vs guiltie of sinne before God: and there­fore we haue no cause to swell, and to be proud, and to shew forth our pride by speech, countenance, gesture, [Page 158] apparell, or the like, we being guiltie not onely of many sinfull words and works, but also of many vaine and sin­full thoughts and imaginations, the least of which de­serues the curse of God and euerlasting perdition; and it is the Lords mercy, that for them wee are not vtterly confounded.

Againe, Vse 3 this being so, that the very first motions that arise in our minds, Conscience is to be made of euill thoughts and desires. whereby wee are stirred vp to euill, though consent of will follow not, are sinnes: it must needs teach vs to make conscience of our very thoughts and desires; wee may not thinke, as many foolishly doe, that our thoughts are free, and that wee shall not be ac­countable to God for them. No, no: euen the euill thoughts of our hearts, to which we neuer yeeld consent of will, are sins, and, without Gods mercy, shall plunge vs into the pit of euerlasting perdition, and for them we stand in need of the precious bloud of Iesus Christ. And therefore learne we to make conscience, not only of what we speake or doe, but also of what wee thinke or desire, and labour we to wash our hearts from wickednesse, as the Lord required, Ierem. 4.14. Labour we not only to cleanse our liues from wicked conuersation, but to purge our soules also from euill thoughts and sinfull imagina­tions; the Lord sees the one aswell as the other, and will punish the one aswell as the other; and therefore learne we to make conscience of our very thoughts and desires.

The next thing that comes to be considered, is this, the Apostle saith, I had not knowne lust to be sinne, except the Law had said, Thou shalt not lust. He was deceiued touch­ing lust, and he had not knowne it to be sinne, but that looking into the Law of God, he there found it expresly to be forbidden and condemned, and so came to see his error and to be conuinced of it. Whereby first wee see, that the Apostle freely acknowledgeth that hee was de­ceiued, and he is not ashamed to confesse that hee was in an error touching lust, till he came to looke into the Law [Page 159] of God, and was thereby conuinced of his error. Whence we are taught by his example; I will but point at it.

Not to be ashamed to confesse our selues to be decei­ued, and to acknowledge our selues to be in an error, Doct. 8 Men conuin­ced of error by plaine eui­dence of truth, mis-acknow­ledge it. be­ing conuinced of error by the Word of God, by plaine euidence of truth; it is one speciall vse of the Word of God to discouer falshood, and to conuince men of error, 2. Tim. 3.16. The Scripture is giuen by inspiration of God, and is profitable to teach, to improue: that is, to improue er­rors and false opinions, and men being conuinced of er­ror, and that which they hold, being discouered by the plaine euidence of the Word of God to be erroneous and false, they are freely to acknowledge it so to be, and willingly to subscribe to the truth.

And this meets with all such as are wilfull in their er­rors, Vse. Wilfulnesse and obstinacy in error met withall. and obstinately persist and go on in their erroneous opinions, notwithstanding the plaine euidence of the Word of God laid before them to the contrary. It is the case of many Brownists, Papists, Anabaptists, and o­thers, that are taynted with foule and grosse errors, though their errors be discouered, and though they be conuinced by the plaine euidence of the Word of God, yet they wil not be driuen from their errors, nor brought to renounce them, but still they persist, and still they goe on in them; surely, such persons hold a lye in their right hand, the Apostle compares them to IANNES and IAM­BRES who withstood MOSES, 2. Tim. 3.8. So they resist the truth, and they are men of corrupt minds, and reprobate concerning the faith, as the Apostle there speakes: yea, such persons resist and withstand the Spirit of God; for the Spirit of God speakes to vs in the truth of the Word of God, and therefore they withstanding that truth, they resist the holy Ghost, as Stephen saith of the Iewes, Act. 7.51. And without question it is out of pride, and out of an o­uerweening of themselues, that men are wedded to their owne grosse and erroneous opinions, and will not be dri­uen [Page 160] from them. They thinke they see more then other mendoe, and more is reueiled to them, (and they sticke not to speake it) then to all the world besides, when they are dealt withall and conuinced by the VVord of God, and haue nothing to say against the plaien euidence of truth; yet they thinke it would be a disgrace and a dis­paragement to them to confesse their error. And hence it is that they wilfully persist, and goe on in their absurd and grosse opinions. Now this we must take heed of, this is a fearefull height of sinne, and men that are thus con­ceited, and thus wise in their owne conceits, and wilful­ly withstand the Spirit of God, speaking in the plaine e­uidence of the VVord of God, are in a dangerous case. Pro. 26.12. Seest thou a man wise in his owne conceit? more hope is of a Foole then of him.

Then learne wee not to bee ashamed to confesse our selues to be deceiued, and to be in an error, being con­uinced of error by the plaine euidence of the VVord of God; let vs in such a case giue glorie to God, and take shame to our selues; let God be iustified in his VVord and Truth, and let vs acknowledge our selues to be lyers, being found so to be by the euidence of his VVord.

Now further, in that the Apostle saith, Hee had not knowne lust, except the Law had said, Thou shalt not lust, he had not knowne lust to be sinne, but by looking into the Law of God, and there found it expresly forbidden and condemned; the point hence is this:

That the Law of God discouers sinne, Doct. 9 yea, the Law of God discouers the sinne of nature, Only the Law and Word of God discouers the rebellion of the heart, and the first motions to e­uill that arise thence, to be sinnes. it discouers the rebel­lion of the heart, the very inclination that is in men na­turally to euil, & the first motions that arise from thence, whereby they are stirred to euill, though consent of will follow not, to be sinnes; yea, it is the Law of God only that discouers lust to be sinne, and the first motions that arise from thence to be sins, and it is not any other Law or any other learning in the world that doth that, but [Page 161] only the Law of God. All the wisedome of the Heathen, and of all the wisest and most learned in the world, was neuer able to see the rebellion of the heart to be sinne, and the first motions that arise from thence, hauing not consent of will; only the Law and Word of God makes them knowne so to be, and indeed discouers them to be sinnes; for why?

The Word of God, as it is, Heb. 4.12. is liuely and migh­tie in operation, and sharper then any two-edged sword, and entreth thorow, euen to the diuiding asunder of the Soule and the Spirit, and of the ioynts and the marrow; and that on­ly is a Discerner of the thoughts and intents of the heart, that discernes the thoughts and the sinfulnesse of them. And to this purpose the Apostle saith, 2. Cor. 10.4, 5. The weapons of our warfare are not carnall, but mightie, through God, to cast downe holds, and bringing into captiuity euery thought, casting downe the imaginations, and euery high thing that is exalted against the knowledge of God, and bring­ing into captiuity euery thought to the obedience of Christ: euery sinfull and rebellious thought. 2. Pet. 1.19. The A­postle calls the Word of the Prophets, who were the true In­terpreters of the Law of God, A light that shines in a darke place, because indeed it shines in mans heart, as in a darke place, & tryeth out al the secrets of his thoughts, and the sinfulnesse of them, and makes manifest and dis­couers the deepe and hidden things that are in the heart. This doth the Law and Word of God, and no other Law or learning in the world is able thus to doe. And the reason and ground of this truth, is that which is added, Ierem. 17.10.

Verse 9. saith the Prophet, The heart is deceitfull, Reason. and wicked aboue all things; who can know it? And then he sub­ioynes, Verse 10. I the Lord search the heart, and trie the reynes, euen to giue to euery man according to his wayes, and according to the fruit of his works.

Now the Lord being [...], Hee being the [Page 162] searcher and knower of the heart, Act. 1.24. his VVord and his Law must needs be like to himselfe, and partake of his nature, vertue, and power; and therefore this we may resolue on as a certaine truth, that the Law of God finds out the rebellion of the heart, and discouers that to bee sinne, and the first motions that arise from thence, whereby men are stir'd vp to euill, though consent of will follow not, to bee sinnes, and no other law or learning whatsoeuer besides is able so to doe.

First, Vse 1 A difference betweene Gods Law and all other lawes whatso­euer. this Truth puts plaine difference betweene the Law of God, and all other lawes and learning in the world. The Law of God onely discouers the rebellion of the heart to bee sinne, and the first motions that arise from thence, whereby men are stir'd vp to euill, to bee sinnes, which all the lawes, and all the learning in the world is not able to doe.

And hence wee may easily conceiue the Law of God published in the Booke of God, to be the very VVord of God, euen to bee the eternall Word of the euerliuing God: for why? it is not all the learning in the world, that is able to discerne the secret thoughts and intents of the heart, and to discouer them to be sinnes, but onely the Law of God published in the Booke of God. And therefore, as God alone is the Searcher of the heart, so that VVord that declareth to man what be his thoughts, that his very euill thoughts to which he giues no consent of will, are sinnes, must needs bee the VVord of the same God, euen the eternall VVord of the eternall and euerli­uing God. This is a strong argument, euincing and de­monstrating the Law of God, euen the Law of God that is published in the Booke of God, to be the very VVord of God, against all barking, and blasphemous Atheists in the world.

Againe, Ʋse 2 this being so, that the Law of God discouers the rebellion of the heart to be sinne, and the first moti­ons that arise from thence, whereby they are stirred to [Page 163] euill, to be sinnes, and no other Law nor learning is able so to doe; by this we may see whence it is that the lear­ned Papists doe so much exalt flesh and bloud, Whence it is that the Pa­pists doe so magnifie na­ture. and so magnifie nature, and speake so much of pure naturals. Surely it is from hence, they looke on nature onely with the eye of their Schole-learning, which indeed is a blind guide, and not able to discouer to them the filthinesse and corruption of their hearts; and hence it is that they thinke they can fulfill the Law of God, and can come to stand iust in the sight of God by the workes of the Law. Poore soules! they deceiue themselues exceedingly: if they did but looke into their owne hearts by the light of the Word of God, and by the Law of God, they would be farre from thus exalting nature, that would discouer to them that the naturall streame of their heart is onely euill, and that continually, Gen. 6.5. and that the first mo­tions by which they are stirred vp to euill, though con­sent of will follow not, are sinnes; and the consideration of that would pull downe their pride and high conceit of their pure naturals.

But to leaue them, and to come to our selues; Is it so, that the Law of God discouers the rebellion of the heart to be sinne, and the first motions that arise from thence, whereby they are stirred to euill, to be sinnes, and no o­ther Law or learning in the world is able so to doe?

If then wee would find out the rebellion of our owne hearts, wee must search them by the Law of God, Vse 3 How by searching, men may find out the rebellion of their hearts the light of that will disclose the darkenesse of our minds; the holinesse of that wil reueale the vnrighteousnesse and peruersnesse of our corrupt natures; and it is the preach­ing of the Law of God, and of the Word of God alone, that will search the hearts and liues of men, and discouer to them their hidden and secret sinnes: neuer was any brought to a sight of his sinnes, and to be humbled for them by any other learning in the world, but only by the preaching of the Law of God and the Word of God. If [Page 164] our hidden corruption and sinnes be met withall by the ministery of the Word, wee are to acknowledge it to be the very Word of God that is preached to vs, and wee are to acknowledge the finger of God in his owne Or­dinance; for no other word or learning in the world is able so to doe. It is the manner of some, if their close sinnes, their bosome sinnes be met withall by the Word of God, to fret and storme, and to thinke the Preacher hath beene told of their sinnes, or that hee deales with a Familiar. No, no: thou must know it, whosoeuer thou art, it is the power of the Word of God that findes thee out, & thou art to acknowledge it the Word and Law of God, that is able to diue into thine heart, and to ransacke the most secret corners of it, and much more is it able to find out the sins of thy life, though they be done in a cor­ner. 2. King. 6.12. 2. Kin. 6.12. We reade, that the Prophet Elisha told the King of Israel the words that the King of Aram spake in his priuy Chamber. And so the Word of God is able to disclose the things thou dost in thy bed-chamber, and as the Apostle saith, 1. Cor. 14.25. To make manifest the se­crets of thine heart.

And therefore, if thy secret sinnes be met withall by the ministery of the Word, acknowledge it to be the ve­ry Word of God: for no other learning is able to doe that: and submit thy selfe to the power of it, and learne to be humbled; and know this, if thou be not humbled by the Word of God discouering thy sinnes to thee, thou art more hardned by it, and thou sauourest the Word to thy deeper condemnation: for the Word of God is ne­uer truely preached in vaine; It shall accomplish the will of the Lord, and prosper in that for which it is sent. And if thou be not humbled by it discouering thy sinnes to thee, thou art more hardned; and that is a fearefull condition, take heed of it.

IN these Verses read, the Apostle goes on further, to cleere the Law from those foule blots that some might haply ble­mish it withall; as to be the cause of sinne and of death: and he shewes, that not the Law, but sinne taking occasion by the Law, wrought Concupiscence, reuiued in him, deceiued him and slue him: that is the summe of these foure Verses. To come to the handling of them as they lye in order.

In the 8. Verse wee haue two things offered to our consideration. First, a concession or grant made by the Apostle, that sinne is an accidentall euent of the Law; and this hee propounds with a reference to that which went before, implyed in the first word (But.) But sinne tooke an occasion by the Law. As if hee had said, The Law indeed is so farre from being the cause of sinne, as it dis­couers sinne, and makes sinne knowne: but yet this I must needs grant and yeeld vnto, that sinne is an acciden­tall euent of the Law, sinne happens, or sinne comes to passe vpon occasion of the Law.

Now this Proposition is not thus barely propounded; but the Apostle, in propounding of it, shewes whence it is that sinne is an accidentall euent of the Law, name­ly, from the prauitie and corruption of nature, that cor­ruption [Page 166] tooke occasion by the Commandement to be stirring and to be working. And insisting in his owne ex­ample, hee makes knowne, how farre the corruption of nature was stirring & working on occasion of the Com­mandement in himselfe, euen to the bringing forth of all manner of concupiscence. Saith he, Sinne tooke, or, sinne taking an occasion by the Commandement, and wrought in me all manner of Concupiscence.

In which words the Apostle puts downe another vse of the Law, in respect of such as be vnregenerate: That in respect of them, it hath this vse as an accidentall occa­sion, it stirres vp the corruption of their natures, and vp­on occasion of the Commandement forbidding lust, the lust of their hearts becomes more violent, and stirres in them more strongly, and breakes out more violently in­to all manner of sinnes; and then to this Proposition the Apostle subioynes a reason, which is, from the absence of the Law, or from the ignorance of it, that where ei­ther the Law is absent, or not knowne, there sinne lyes dead, in the last words, For without the Law, sinne is dead. And that is further confirmed and amplified in the words following. But to keepe within the compasse of this eighth Verse, we see the parts of it:

First, a Proposition, wherein is particular instance of the Apostles owne example, in these words, Sinne tooke, or, sinne taking an occasion by the Commandement, & wrought in me all manner of concupiscence. And then a reason of that in the words following: For without the Law, sin is dead.

But sinne.] Interpretation The word Sinne in this place signifieth the prauitie or corruption of nature, that in-bred corruption that we brought with vs into the world, and carry about vs continually: it is the same with that, Chap. 6.12. Let not sinne reigne in your mortall body, that yee should obey it in the lusts thereof. Tooke, or, Taking occasion. The word here rendred Occasion, sometimes signifieth opportuni­ty of doing a thing, it cannot be so taken in this place, [Page 167] but the meaning is this: That though the Law giue no occasion of sinne, yet mans nature is so corrupt, as it is stirred vp by the Law forbidding sinne, and thereby it takes occasion to be working, and more fiercely breakes out into all manner of sinnes. (By the Commandement.) By that Commandement that forbids Lust spoken of in the Verse before, by that Commandement truly known, and duely considered. (Wrought in me) that is, effected and brought forth in me, I being yet in my naturall state and condition, being yet in the flesh, as Vers. 5. When we were in the flesh. (All manner of concupiscence.) The word (Concupiscence) here signifieth actuall lust, euen actuall euill thoughts and desires; and by all manner of concu­piscence, the Apostle meanes all sorts of euill motions, arising from the corruption of nature, contrary to the loue of God and the loue of Men, and against both the first and second Table of the Commandements; For with­out the Law, that is, Without the knowledge and due consideration of the Law, Sinne is dead, or was dead, that is, the corruption of nature lay hid, and was not knowne to be sinne, or did not so strongly and so fierce­ly worke; it was, as it were, dead, in comparison of that strong working it had, after the Law was knowne and duely considered. That this is the meaning, is cleere by the Context: for the Apostle saith, hee knew not lust to be sinne, till he came to looke into the Law of God, and duely to consider it, and that sinne tooke occasion by the knowledge, and due consideration of the Law, to rage and swell, and to breake out into all manner of euills. Thus then conceiue wee the Apostles meaning in this Verse, as if he had said,

The Law indeed is not the cause of sinne, but yet the cor­ruption of nature being stirred vp by the knowledge and due consideration of that Cōmandement that forbids lust, though no occasion of sinne was thence giuen, yet the corruption of na­ture thereby taking occasion to rage and swell, and to breake [Page 168] out, it effected and brought forth in me, being yet in my natu­rall state and condition, all sorts of euill motions, contrary to the loue of God, and contrary to the loue of Men; for without the knowledge and due consideration of the Law, the corrup­tion of nature was, as it were, dead, it lay hid, and did not so strongly and fiercely worke as afterwards, when the Law was knowne, and duely considered.

Here first, Doct. 1 in that the Apostle saith, Sinne tooke occasion by the Commandement: Such is the prauitie and peruersnesse of mans na­ture, as it takes occasion to breake out on the Com­mandement of God. the corruption of nature on the Commandement tooke occasion to be stirring and wor­king, to rage, and swell, and to breake out more fierce­ly. Wee may easily see and conceiue the greatnesse and strong working of the corruption of nature; so great is the corruption of nature, and such is the prauitie and peruersnesse of it, that it takes occasion to breake out on the Commandement of God, and the more the holy will of God is reueyled and knowne, the more doth the cor­ruption of nature rage, and swell, and breake out into sinne: the wicked nature of man is this; The more he is forbidden to doe any thing, the more and the rather hee desires and seekes to doe it. In this, the corruption of na­ture is like the Gangrene, the Leprosie, the Noli me tan­gere, and such diseases as are made worse, by such things as should be a meanes to cure them. And as a violent strong streame of water, if you roule a great stone into it, or make a damme or banke in the midst of it, the higher it riseth, and the more it roares and swells, and breaks ouer with greater violence; so it is with the wic­ked and peruerse nature of man, the more it is opposed by the holy Law of God, and the more that it is set a­gainst it as a banke to keepe it in; the more doth it rage and swell, and the more it breakes out into sinne; and the more a thing is forbidden, the more doth the corrupt mind of man giue it selfe to the doing of it.

VVe may see this cleerely in the example of the Israe­lites; wee find, that when the Lord commanded them, [Page 169] and inuited them by many sweet promises to go into the Land of Canaan, then they would not goe into it, they dispraise it, they murmure against God, and they like E­gypt better, they desire to returne thither againe, Num. Num. 14.2, 3, 4. 14.2, 3, 4. The children of Israel murmured against MO­SES and AARON, and the whole assembly said vnto them, Would God we had dyed in the Land of Egypt, or in this Wil­dernesse, would God we were dead. 3. Wherefore now hath the Lord brought vs into this Land, to fall vpon the sword? our wiues and our children shall be a prey: Were it not better for vs to returne into Egypt? 4. And they say one to another, Let vs make a Captayne, and returne to Egypt. And a little after, when the Lord in the same Chapter forbids them to enter into the Land, then they would needes in all haste goe thither. The Text saith, Vers. 40. They rose early in the morning, and gate them vp into the top of the Mountayne, saying, Loe, we be ready to goe vp to the place which the Lord hath promised: for we haue sinned.

So againe, the Lord commanding them to sacrifice to him on his owne Altar onely, their corrupt minds carry them to doe otherwise, and to sacrifice to him in euery place. When circumcision was commanded of God, all Nations lothed it, but when it was abolished by the death of Christ, then they would needes take it vp as a thing needfull to saluation: and therefore the Apostle bent himselfe strongly against it, Gal. 5.2, 3. Behold, I PAVL say vnto you, that if yee be circumcised, Christ shall profit you nothing. For I testifie againe to euery man which is circumcised, that he is bound to keepe the whole Law.

To these wee might adde many like examples cleering and confirming this truth: That such is the peruersnesse of our nature, that it takes occasion to breake out on the Commandement, and such is the wicked nature of man, that the more a thing is forbidden, the more his corrupt mind is set on it, and the more hee giues himselfe to the doing of it. And doe wee not see this in common expe­rience? [Page 170] Are there not many, who the more they are ad­monished of their euill courses, and the more they are dis­swaded from euill, the more their corrupt hearts are set on euill, and the more eagerly they follow it? Is it not sometimes the speech of a blasphemous Swearer, being iustly admonished and reproued for his swearing, he will therefore sweare the more? And is it not thus with some beastly Drunkards, being told of their drunkennesse, and iustly reproued for it, doe they not thereupon giue them­selues more and more to the practice of that sinne? I wish it were not thus with too many: but alas, it is too cleere, it is the case of too many: yea, some there be, that the more their sinnes are discouered and forbidden by the Word of God, the more desperate they become in a course of euill, and say, Oh, we are the Goates, we are wicked, and wee shall be damned: and thereupon they set themselues purposely to doe euill, their owne corrupt hearts carry them more violently to a course of sinne. The reason of this truth is this:

There is a direct contrariety betweene the holy Law of God, Reason. and the corrupt nature of man: the Law of God beares the stampe of God, it is perfectly iust, and holy, and like to God himselfe: and the corruption of nature beares the stampe of Satan, and his liuely Image; and so these two comming together, if the Law of God doe not represse and ouercome the force and working of cor­ruption, it intends the force of it, and makes it more violent: as the coldnesse of the ayre that is about the fire, intends the heate of the fire, and makes the fire burne more fiercely; so the holy Law of God, comming to the corrupt nature of men, if it doe not represse and ouer­come the force and working of it, without question it intends the force of it, and makes it more violent; and therefore this we may set downe as a certayne truth, that such is the peruersnesse of our nature, that it takes occa­sion to breake out on the Commandement of God, and [Page 171] the wicked nature of man is this, that the more a thing is forbidden, the more his heart (being left to it selfe) is set on it, and the more he giues himselfe to the doing of it.

Now then, this being a truth, Vse 1 it discouers first that it is no light and trifling thing, It is no small matter for a man to be in his naturall state and con­dition. it is no small matter for a man or woman to be in their naturall state and condition; ma­ny in this respect deceiue themselues exceedingly, be­cause haply they are kept by restrayning grace, from some foule and grosse sinnes, as Whoredome, Murder, Stealing, and such like; they blesse themselues, and thinke themselues in a maruellous good case, and they make nothing of it, that they are yet in their naturall state and condition, hauing no euidence that they are freed from that, and that they are in bondage vnder the corruption of nature: but alas, they deceiue themselues exceedingly; and so long as they are in that state, they are in a miserable condition: for why? through the per­uersnesse of their nature, they are ready to turne that to an occasion of sinne, which should be a meanes to doe them most good; they are ready to turne the Law of God, and the holy Word of God, which is the chiefe meanes to cure sin in them, to an occasion to make them sinne the more, and to goe on with greater violence and eagernesse in a course of sinne; and that is a miserable state: what hope can there be of any good in such a case as that?

We hold that Horse to be a very Iade, that the more he is spurred, the more he goes backward: and wee hold that to be a stubborne and desperate child, that because his Father wills him to doe a thing, therefore he sets him­selfe against it; and the more earnest his Father is to haue him doe it, the more backward he shewes himselfe to the doing of it. Now this is the case of euery one of vs by nature; so wicked and so peruerse is our nature, that the more the Lord requires good duties at our hands, the more vntoward wee are to the doing of them; and the [Page 172] more any euill is forbidden, the more eagerly wee desire it, and seeke to doe it, if wee be left to our selues; and therefore thinke it not a matter of nothing to be in thy naturall state and condition, so long as thou art in that state, thou art in a miserable state: and therefore finding thy selfe in that state and condition, hasten out of it, and neuer rest, till thou be renued by grace, and that thou art wrought on by the Spirit of grace and sanctification.

Againe, Vse 2 is it so, that the peruersnesse of nature is such, that it takes occasion to breake out on the Commande­ment of God, and the more any euill is forbidden, the more the corrupt heart of man is set on it, We must come prepared to the hearing of the Word of God. and the more he giues himselfe to the doing of it? We must then learne to come to the hearing of the Word of God prepared; for why? wee are in danger, through the peruersnesse of our owne nature, to turne that into our bane and poyson, that should be a meanes to doe vs most good, euen to take occasion from the holy Word of God discouering our sinnes, and condemning them, to become more eager and violent in a course of sinne, and to be hardened in our euill wayes, as many are by the Ministery & Preach­ing of the Word of God: and therefore we are carefully to prepare our selues, when we come to heare the Word of God, we are to labour to disburden our hearts of sin­full lusts, and of that peruersnesse that is in them by na­ture, and to humble our soules before the Lord, entrea­ting him to sanctifie our hearts by his grace, and to come in feare and trembling, that so the Word may be to vs a Word of life and comfort, and a Word of saluation.

In the next place obserue wee, Obser. that the Apostle saith, Sinne tooke occasion by the Commandement. The Comman­dement of God gaue no occasion, but the corruption of nature thereby tooke occasion to be stirring, and wor­king, and to bring forth all manner of euill. Wee see then, the Apostle cleeres the Commandement of God, and frees that from blame, he iustifies that, and layes no [Page 173] fault on that at all; but hee layes the fault and blame where it ought to lye, namely, on the corruption of na­ture, that the corruption of nature tooke occasion where none was giuen, euen by the holy Commandement, to bring forth all manner of concupiscence.

VVhence note we, Doct. 2 how we may cleere the holy Word of God preached, from all fault and blame, when it be­comes to some men a sauour of death, The holy Word of God iustified, though some be hardened by the preach­ing of it. and they are there­by hardened and made worse. By this we learne how to iustifie the holy Word of God preached, in that respect, and to lay the fault and blame where it ought to bee, namely, on the corruption of their owne hearts: the ho­ly VVord of God preached, giues men no occasion to be hardened, and made worse in a course of sinne, but their owne wicked and corrupt hearts thereby take occa­sion to be hardened and to become worse, and from the strength of their owne corruption they peruert the holy Word of God to their owne destruction; Isai. 6.9, 10. and thus it was said by the Prophet ISAIAH, Isai. 6.9, 10. Goe and say vnto this people, Yee shall heare indeed, but yee shall not vnder­stand; yee shall plainely see, and not perceiue: make their hearts fat, make their eares heauy, and shut their eyes, lest they see with their eyes, and heare with their eares, and vn­derstand with their hearts, and conuert, and he heale them.

The holy Prophet is said to make their heart fat, and to harden them, because they were hardened by occasion of his preaching. His preaching gaue them no occasion: but they thereby tooke occasion to bee hardened and made worse. So is that place to be vnderstood; and so wee learne how to iustifie the holy Word of God prea­ched, and to free it from blame, though some be thereby hardened, and sauour it to death and to their owne de­struction: the fault is not in the VVord of God, but in their owne corruption; yea, by this we learne to iustifie God, and to cleere Him in respect of His dealing with men, when He is said to harden their hearts, and to stirre [Page 174] them vp to euill. How God har­dens the heart and stirres vp to euill. The Lord hardens the heart, and stirres vp to euill, not by instilling or infusing any the least euill into the hearts of men, but by setting before them such things, as they through their owne corruption abuse, and turne to occasions of euill to themselues; as his pre­cepts, his threatnings, his counsels, his blessings. Psalm. 105.25. Psal. 105.25. it is said, The Lord turned the heart of the Egyp­tians to hate his People. The meaning is, they hated Gods People, because the Lord blessed them; they tooke occasion by those benefits the Lord bestowed on his People, to hate them. And so the Lord turned their hearts to hate his People, not by putting euill into them, but by setting his benefits bestowed vpon his People, before them, by which through their owne corruption, they tooke occasion to hate Gods People. And thus wee may iustifie the Lords dealing with man, and cleere him from blame, when he is said to harden their hearts, and to stirre them vp to euill.

Further obserue wee, Obser. that the Apostle here faith, that Sinne taking occasion by the Commandement, wrought in them all manner of Concupiscence, it effected, and it brought forth in him all sorts of euill motions. Where wee see, the Apostle giues to the corruption of nature, an effec­ting or working power, a power to effect, and to bring forth euill motions. Hence then wee may easily gather thus much:

Doct. 3 That the corruption of nature is a thing that hath a reall being, Naturall cor­ruption hath a reall being. it is not, as some haue thought, a meere ab­sence or priuation, or a meere want of that holinesse and righteousnesse that ought to be in vs: but it is a positiue thing, it is a thing that hath a reall being, it is both a guiltinesse of the sinne of our first Parents; for in ADAM all sinned, Rom. 5.12. Rom. 5.12. and it is an inclination, a pronenesse of all the faculties of the soule to that which is euill, and against the Law of God; and so it is a thing that hath a reall being; and it is the proper cause producing and [Page 175] bringing forth all euill motions, and all wicked and sin­full actions, it is the mother sinne, it brings forth all o­ther sinnes whatsoeuer. And to this purpose the Apostle Iames speakes plainely, Chap. 1.14, 15. saith he, Iam. 1.14, 15. Euery man is tempted, when he is drawne away by his owne concupis­cence, and is entised. And when lust hath conceiued, it bring­eth forth sinne, and sinne, when it is finished, bringeth forth death. Where we see, he giues a power to concupiscence, that is, to the corruption of nature, to entise, to draw to sinne, and to conceiue, and bring forth sinne, euen all manner of actuall sinnes.

And hence is the corruption of nature called, The body of sinne, Rom. 6.6. and the old man, Rom. 6.6. in that place and in many other places: and it is called, the flesh. All which denominations doe signifie and imply thus much, that it is a Positiue thing, and hath a reall being, yea, the A­postle ascribes to the corruption of nature, a lusting, Rom. 6.12. Rom. 6.12. Let not sinne reigne therefore in your mortall bo­dy, that yee should obey it in the lusts thereof: and Gal. 5.17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh: and these are contrary one to the other. And therefore doubtlesse it hath a reall being, and it hath an effecting and working power, and as a mother, it brings forth all manner of actuall sinne.

This being a truth, Vse 1 it first meetes with the error of the Pelagians: this being true, it cannot be true, Pelagians an­cient and of later times confuted. that the Pe­lagians of ancient and of later times held, that all sinnes that are committed, they come not from the corruption of nature, but they are done only by imitation. So Pela­gius and his followers held & taught. That cannot stand with this truth, that the corruption of nature hath a re­all being, and as a mother, giues being to other sinnes, and as a mother, brings forth all manner of actuall sinnes.

Againe, is it so, Vse 2 that the corruption of nature hath a reall being, and hath an effectuall and working power, [Page 176] and as a mother, Children doe euill, not only by imitation, but the euill they do, comes from a roote of corruption in themselues. brings forth all manner of actuall sins? Surely then children doe not euill only, because they see others to doe euill, children doe not practise euill onely by imitation; which was likewise the error of the Pela­gians: but the euill that children doe, it comes from a roote within them, the corruption of nature hath a reall residence and being in them, and that corruption hath a working power, and that giues being to all the euils they commit, and that children doe euill from the corruption that hath a reall residence and being in themselues, may plainely appeare by this.

Many times some particular euill quality is found in a child in his infancy, the child is peeuish, froward, and such like; it hath some particular euill quality in it, in the very infancy, before it can learne any thing that is ill by imitation: and therefore certainely the corruption of na­ture is a thing that hath a reall residence and being in children, and hath a working power in them, and giues being to all the euill they commit. And this Parents are to take notice of, Parents are not onely to consider that their children are subiect to learne ill, and to take it from examples, and so to take heed they giue them no ill ex­ample, wherein many are faulty; but they must thinke on this, that there is a roote of bitternesse really abiding in their children, and that, that hath an effecting and wor­king power, and giues being to all the euils that they commit, and so labour by all good meanes to roote it out of their children. Pro. 22.15. Pro. 22.15. saith SALOMON, Foolishnesse is bound in the heart of a child: but the rod of correction shall driue it away from him: there is a bundle of folly in the heart of a child: but the rod of correction shall driue it away.

Let then all Parents take notice of that folly, and that vanity and wickednesse that is really abiding in their children, and labour by instruction, by correction, and by all other meanes to driue it out. If thou faile in this [Page 177] dutie, thou that art a Father or Mother, thou shalt one day find to thy wo and sorrow, that there is a bitter root really abiding in the heart of thy childe, it will one day shew forth the working power of it, and breake out in­to stubbornesse, disobedience, and many foule disorders; yea, haply such, as will bring thy childe to an vntimely end: and then thou wilt wish that thou hadst taken no­tice of it, and in time laboured to root it out: but then it will bee too late; yea, then thou shalt finde a burre in thine owne soule, and a wound in thine owne conscience: for without repentance the bloud of that childe shall be required at thy hands: therefore let all Parents thinke on this dutie.

One thing note we further in the Apostles Propositi­on. Hee saith, that sinne taking occasion by the Commande­ment, wrought in him all manner of concupiscence. That is to bee obserued of vs, euen in Paul himselfe, being yet in his naturall state and condition, the corruption of nature effected and brought forth all sorts of euill motions, con­trary to the loue of God, and contrary to the loue of men; and yet Paul was a man excellently well gifted and qua­lified, euen before his Conuersion, hee saith of himselfe, Gal. 1.14. Gal. 1.14. that he profited in the Iewish Religion aboue ma­ny of his companions, and of his owne Nation, and was much more zealous of the tradition of his fathers: And Philip. 3.6. Philip. 3.6. Touching the righteousnes which is in the Law, saith he, I was vnrebukeable. And yet euen in him thus qualified, did the corruption of nature, on occasion of the Com­mandement, effect and bring forth all sorts of euill moti­ons and lusts. Hence then we are giuen to vnderstand,

Doct. 4 That there is in all and euery man and woman the same seedes of sinne, & the same peruersnesse of nature, The same seedes of sinne are in euery man and wo­man by na­ture. though they be neuer so well descended, euen of the best Parents in the world, neuer so well qualified; men that haue the greatest gifts of nature, or the greatest endowments of learning, or the like, they haue in them by nature the [Page 178] same seedes of sinne that other men haue, yea, in the best man in the world, Ioh. 3.6. there are by nature the seedes of all manner of sinnes, as Christ saith, Ioh. 3.6. That which is borne of the flesh, is flesh: it is nothing but a lumpe of corruption. Hence it is that men that are yet in their naturall state, Ephes. 5.8. Rom. 7.5. are said to be darkenesse, Ephes. 5.8. and to be in the flesh, vers. 5. of this Chapter, and to be dead, Ephes. 2.1. in trespasses and sinnes. All these Phrases doe shew, that men that are yet in their naturall state and condi­tion, are ouerwhelmed in sinne, and are nothing but a lumpe of corruption. And so, whatsoeuer they be, be they neuer so well descended, or neuer so well qualified, they haue in them by nature the same seedes of sinne that others haue. The reason and ground of this truth is this:

Reason. All men doe equally from Adam partake of the na­ture of man, and are all alike the children of wrath; and therefore there is in all and euery one by nature, the same seedes of sinne, and the same peruersnesse of nature; indeed the corruption of nature doth not breake out in all naturall men alike, because it is limited and kept in by the hand of God, and by restrayning grace; and men are kept from breaking out into some notorious foule sinnes, by good education, by wholsome Lawes of men, by their owne naturall temper, and constitution of body, and the like.

But yet this remaynes a truth, that be men neuer so well descended, or neuer so well qualified, they haue in them by nature the same seedes of sinne that others haue: and therefore let no man or woman thinke highly of themselues, Vse. Men are not to pride them­selues in a conceit of goodnesse and excellency of their nature. and lift vp themselues in a conceit of good­nesse and excellency of their owne natures.

It is the manner of some to magnifie their owne good natures, and to thinke they haue excellent natures, they are not giuen to such and such sins, they thanke God they are not so il as others are. But let such persons know, they [Page 179] deceiue themselues; it is not the goodnesse of their na­ture, but the hand of God, and his restrayning grace that keepes them from those sinnes that others fall into; na­ture in them is as corrupt in the root, as in the worst men in the world. And whence is it, that thou art not so bad as Cain, as Pharaoh, as the Sodomites, as Iudas, or the vi­lest monster in all outrage of sinne, thou being yet in thy naturall state and condition? Surely, from the hand and power of God, and from his restrayning grace. And therefore cease thou from magnifying thine owne good nature, and blessed God for so restrayning thy nature, and desire of the Lord, that as hee hath giuen thee a better tempered nature then others, and thou art not naturally giuen to such foule sinnes as others are, so hee would be pleased to goe on with his mercy, and giue vnto thee his speciall renuing grace, euen the sanctifying grace of his Spirit, without which thou shalt neuer see the face of God to thy comfort.

The best natured man or woman in the world, if they haue no more in them but the goodnesse of nature, they shall goe to hell. And therefore neuer rest, till thou find thine heart renued by grace, and that the Spirit of God hath framed thee in some measure to the Image of Iesus Christ; and that will giue thee comfort, and that will giue thee assurance of Gods speciall loue towards thee in Iesus Christ.

One thing marke we further in the Apostles Proposi­tion; he saith, The corruption of nature taking occasion by the Commandement, brought forth in him (hee being yet in his naturall state) all manner of concupiscence, euen all sorts of euill motions and lusts, all ill motions contrary to the loue of God, and contrary to the loue of Men; Hence then it is cleere, Doct. 5

That the corruption of nature hath a maruellous strong working in vnregenerate persons, Naturall cor­ruption hath a strōg working in vnregene­rate persons. it carryes a strong hand ouer them and in them, it carryes them di­rectly [Page 180] against the Commandement of God, yea, on oc­casion of the Commandement, it stirres vp in them all manner of euill motions and lusts: no thought so wic­ked, and no lust so vile, but the corruption of nature brings it forth in vnregenerate persons, on occasion of the Commandement of God: the Commandement of God which forbids sinne, and is the rule of good life, and so should worke good in men, it works no good at all in vnregenerate persons being left to themselues, nay it is so farre from working good in themselues, as on occasi­on of that, their corruption stirres, and works, and brings forth in them all manner of euill.

Vse. Where then is any place for freedome of will in vnre­generate persons, Freedome of will in spiritu­all good things in vn­regenerate persons, ouer­throwne. as the Papists hold and teach, That men being yet in their naturall state and condition, haue freedome of will in things that are spirituall, and truely good, and commanded of God in his Word, and that meere naturall and vnregenerate persons may will that which is truely good? That cannot stand with this truth, that the corruption of nature hath such a strong working in vnregenerate persons, as, on occasion of the Com­mandement of God, it stirres vp in them all sorts of euill motions and lusts. Is it possible, that vnregenerate per­sons should haue it in their free choice to will spirituall good things, and to be able freely to will and choose that which is truly good and holy? and yet the frame of their hearts is not onely altogether euill of it selfe euen from the cradle, Gen. 8.21. Gen. 8.21. The disposition of their vn­derstanding, their will and their affections, with all that their hearts deuise, frame or imagine, is not only wholly euill, but more then that, so strong is the corruption of their nature, as, on occasion of the Commandement of God, it breakes out, and stirres vp in them all manner of euill motions and lusts, and they are made worse by that which should be a meanes to doe them good?

Is it possible there should be a libertie and freedome [Page 181] of will in such a miserable bondage? No, no: it is a thing altogether impossible, and it is a meere fancy, and an idle conceit, to thinke that vnregenerate persons haue free­dome of will in things spirituall and heauenly, and can freely will that which is truly good: we are to renounce it as a grosse Popish error.

Come wee now to the last words of this Verse, For without the Law, sinne is dead. In these words, as before we shewed, the Apostle addes a reason to his foregoing Proposition. The meaning of them I haue also giuen, as that they are thus to be conceiued: That without the true knowledge and due consideration of the Law of God, the cor­ruption of nature lyes, as it were, dead, it lyes hid, and hath not that strong and violent working, as it hath when the Law of God is knowne. From these wordes thus vnderstood, two things are offered. I will speake of them in order.

First this; hence wee are giuen to vnderstand, Doct. 6 That where the Law of God is either wanting, Where the Law and Word of God is wanting, or not soundly knowne, there naturall cor­ruption hath not that vio­lent working in vnregene­rate persons, as where the Law and Word of God is knowne, and thorowly con­sidered. or men hauing the Law and Word of God, do not soundly know it, and duly consider it, there the corruption of nature hath not that raging and violent working, and it breakes not out with that violence in vnregenerate persons, as it doth where the Law and Word of God is well knowne, and throughly considered of them that be vnregenerate, be­ing then left to themselues. Indeed wee may not thinke, that the corruption of nature hath not a strong and a powerfull working in vnregenerate persons, where the Law and Word of God is either wanting, or is not well knowne, and duely considered of them. No, no: doubt­lesse it hath a strong and powerfull working in vnrege­nerate persons, either wanting the Law and Word of God, or hauing it, and yet being ignorant of it, or not duely considering it, the corruption of nature euen then brings forth in them most vile & most abominable fruits. The Apostle shewes it at large, Rom. 1. in many Verses, as, 23, 24, 25, 26, 27, 29, 30.

But this is the thing that I deliuer grounded on this Text: That where the Law and Word of God is either wanting, or men hauing it, doe not know it, or doe not at all consider it, or but slenderly; there, though the cor­ruption of nature doe strongly preuaile, yet it hath not that fierce, and that raging and violent working in vnre­generate persons, as it hath where the Law and Word of God is soundly knowne, and thorowly considered of them that be vnregenerate, they being then left to them­selues: and for this, wee haue further euidence and testi­mony of Scripture, and this may be further confirmed by some examples out of the Booke of God.

To this purpose reade Ierem. Jerem. 36.23. 36. VVe there find, that though Iehotakim the King was a wicked man, and his corrupt heart set him on to worke much euill in the sight of the Lord, yet then did his corruption rage and swell, and then did it breake out fiercely and violently, when Iehudi had read before him the Roll that was written from the mouth of Ieremiah, then the Text saith, Ver. 23. that in his rage he cut the Roll, and cast it into the fire that was on the hearth, and burnt it. Yea then his rage was so great, he was so violently carryed to mischiefe, and set on it, 26 as he sent to take BARVCH and IEREMIAH, to clap them vp in prison, Vers. 26.

And thus we reade of the people, Ierem. 44. Though they were foule and grosse Idolaters before, yet then were they raging mad on that sinne, and carryed after it with violence, when they heard and knew the Word of the Lord to the contrary, from the mouth of the Pro­phet, then they said, Vers. 16, 17. The Word that thou hast spoken vnto vs in the Name of the Lord, we will not heare it of thee. But we will doe whatsoeuer thing goeth out of our owne mouth, as to burne incense to the Queene of heauen, and to powre out drinke offerings vnto her, as we haue done.

And thus we reade of the people of Ephesus, Act. 19. their corruption strongly preuailed ouer them, to the [Page 183] worship of their goddesse Diana; yet it had not that force, that raging, and that violent working in them, till they knew the Word and Will of God to the contrary, by the preaching of Paul; then their corruption had a maruellous violent working in them. The Text saith, Vers. 28. that then they were full of wrath, and cryed out, Act. 19.28. say­ing, Great is DIANA of the Ephesians. And so, Vers. 34. There arose amongst them a shout almost for the space of two houres, of all men, crying, Great is DIANA of the Ephesians.

By these examples not to adde more, we see, that how­soeuer the corruption of nature haue a strong working in such as either want the Law and Word of God, or ha­uing it, are ignorant of it, or doe not duly consider it, yet it hath not that fierce, that raging and violent wor­king, as it hath in them that know the Law and Word of God, and throughly consider it; they being then left to themselues, in them the corruption of nature rageth ex­tremely, and it breakes out most violently: and the rea­son is plaine;

Such as either want the Law and Word of God, Reason. or are ignorant of it, the corruption of nature hath nothing to hinder the working of it, it goes on smoothly and sheere away, and with an euen course, without any in­terruption or disturbance at all: but in them that know the Law and Word of God, and duely consider it, there is that knowledge, and that consideration to stop and to hinder the course of their corruption; and therefore in them, being left to themselues, the corruption of nature hath a most fierce and a most violent working. Ʋse.

Now this being a truth, Strength a­gainst amaze­ment in those mē that know­ing the Law and Word of God, breake out into feare full outrage of sinne. it may serue to arme and strengthen vs against amazement, and wonder, when we see men that know the Law, & know the Word of God, notwithstanding to breake out into fearefull outrage in sinne. VVee are not to maruell at mens outrage in sinne in these dayes, wherein they haue the cleere light of the VVord shining forth to them, and they haue also know­ledge [Page 184] of it: for why? The Deuill now rageth more then in former times, because his time is short; and in men that know the Law and Word of God, being left to them­selues, the corruption of their nature rageth extremely, and breaketh out most violently; yea, in them the cor­ruption of nature hath a more fierce and a more violent working, then in them that either want the Word of God, or are ignorant of it. And therefore we are not to maruell at it, that many that liue in the cleere light of the Word of God, and where it is truly & faithfully preach­ed, and haue knowledge of the Word forbidding sinne, are notwithstanding most outragious in sinne, and car­ryed on most violently in a course of sinne; we are not to wonder at this. Yet in the meane time, such persons as are so carryed on in sinne, are in a fearefull case, and it is the case of too many.

Are there not many that know the Word of God for­bidding sinne, yea, that know the Word of God forbid­ding their particular sinnes, and haue often heard it vr­ged against their particular sinnes of Pride, of Couetous­nesse, of Drunkennesse, of Sabbath-breaking, and such like; and yet the corruption of their hearts carryes them on euen with violence and eagernesse, to the practice of these sinnes? Surely, such persons are in a miserable con­dition. They that either want the Word of God, or are ignorant of it, though they be in a miserable taking; yet thou that knowest the Word of God forbidding sin, yea, forbidding that particular sinne, which thy corruption carryes thee euen with violence, to practise, thy case is far worse; for that is to sinne against knowledge, and pre­sumptuously, yea, that is a fearefull step to that vnpardo­nable sinne, the sinne against the holy Ghost, yea, that seales vp to thee a fearefull conclusion; if thou speedily amend not, it is more then probable, that thou art in the state of reprobation, thou art a child of disobedience and wilfull rebellion; and therefore thou art not onely a [Page 185] child of wrath, as all others are by nature, but it is more then probable, that thou shalt neuer be receiued to mer­cy, and that thou art a child of perdition.

Oh let all such as are carryed on violently in a course of sinne, though they know the Word of God to the contrary, thinke on this; and if hell haue not taken hold and possession of them, let them bethinke themselues of speedy reformation.

Now the second thing offered vnto vs, in that the A­postle saith, Without the Law, sinne is dead; without the true knowledge of the Law, the corruption of nature lies hid, and as it were dead, is this:

That ignorant persons, Doct. 7 They that ei­ther know not the Law and Word of God, or consider it not, haue no true touch of conscience, in regard of in­ward corrup­tion. such as either know not the Law and Word of God, or at least confider it not as they ought, they haue no true touch of conscience in respect of inward corruption, the corruption of nature lyes as it were dead in them, not onely in respect of the working power of it, but also in regard of the accusing power of it; it hath not in them that accusing power, that it hath in those that are acquainted with the Law and Word of God, the vglinesse and grieuousnesse of the corruption of nature, doth not presse and lye heauy on the soules of such as are ignorant of the Law and Word of God, they are not touched with the danger of it, they see not them­selues, in regard of the corruption of nature, vnder the curse of God, and liable to euerlasting perdition. And why? Surely, because they know not Lust to bee sinne, they see not the corruption of nature to be sinne, and to be a thing forbidden & condemned in the Law of God; no, though they bee men of great knowledge and vnder­standing in other things, yet they are as blinde as Beetles in respect of the corruption of nature, they see not their ignorance of God, and of his Word, their hardnesse of heart, their distrust of Gods prouidence, their selfe-loue, their seeking themselues, their owne ease, pleasure, pro­fite, and many actuall lusts of their hearts, to bee sinnes, [Page 186] much lesse doe they see the roote of those lusts, the cor­ruption of their nature, to be sinne; and therefore they cannot be touched with the waight of it, and with the danger of it, and finde themselues vnder the curse of God in regard of it.

This serues further to discouer to vs the necessary vse of teaching and learning the Law of God, Vse. It is needfull that the Law of God should be taught, and that men should learne it. that it is need­full the Law of God should bee taught, and that men should learne it, and come to the knowledge of it. Men that are ignorant of the Law of God, or at least consider it not as they ought, they haue no true touch of consci­ence in respect of inward corruption, the corruption of nature lyes, as it were, dead in them, euen in respect of the accusing power of it, and they goe on in a deadnesse and dulnesse of heart, & haue no sense or feeling of their inward lusts, that are strong and powerfull in them: they are not humbled, they sorrow not, they grieue not, they hang not downe their heads, in regard of inward cor­ruption: and why? Because it is not in them? No, no: but because they feele it not, they haue no touch of con­science in respect of it, being ignorant of the Law of God, that should bring them to a true touch of consci­ence, for the very corruption of their hearts, and make them see themselues, in regard that they are vnder the wrath of God, and lyable to euerlasting peridition; and therefore it is needfull that the Law of God should be taught, and that men should learne it, and come to the knowledge of it; and to this purpose consider but this, without knowledge of the Law of God, men can neuer come to a sight of the corruption of their owne hearts, and without a true sight of it, they can neuer come to be truly humbled for it, and without true humiliation for it, in some measure, they cannot come to be raysed vp with true comfort. And therefore, as wee tender our owne good and comfort, we are to learne the Law of God, that thereby we may come to the knowledge of the corrup­tion [Page 187] of our owne hearts, and may be truely humbled for it, and so find true comfort in Iesus Christ.

THe Apostle hauing said, Without the Law, sinne is dead, without the Law, sinne lay as it were, dead, both in regard of the working, and also of the accusing power of it; In this Verse he confirmes it by his owne example, he giues instance in him­selfe, and shewes, that euen in himselfe sinne lay, as it were, dead, without the Law. That is the generall drift and purpose of the Apostle in this Verse; and thus much is intended by him, and easily gathered from his wordes, though it be not in these very termes propounded in this Verse.

We haue laid before vs two contrary states and condi­tions both of the Apostle himselfe, and of sinne in regard of the Law. As first, that without the Law the Apostle was once aliue, and sinne was then dead. In the first words, For I once was aliue without the Law, and sinne was then dead: that is not expressed, but implyed. And then secondly, that on the comming of the Commandement, sinne, which before was dead, reuiued, and then he dyed. But when the Commandement came, sinne reuiued, but I dyed.

For I once, that is, I my selfe, Interpretation heretofore being a Pha­rise, being in my naturall state, and before my conuersion, was aliue, that is, seemed to my selfe to be aliue, in mine owne conceit and opinion I was aliue. Now the life the Apostle here intends, is spirituall life, and that is put for a good and an happy spirituall state and condition; for so [Page 188] the word (Life) is sometimes vsed in Scripture, for an happy state and condition, Psal. 34.12. as Psal. 34.12. What man is he that desireth life? that is, Who is it that would liue well and happily, in an happy state and condition? And so the Apostles meaning, in saying, I was aliue, is this: I was in mine owne conceit and opinion in a maruellous good case, I thought my selfe, in regard of my spirituall state and condition, exceeding well, and farre from any danger of death and damnation: I obserued the Law outwardly, and touching the outward obseruation of it, I was vnrebuke­able, Philip. 3.6. Philip. 3.6. and I was secure, my conscience did not trouble me, nor make me afraid of Gods iustice and ven­geance. So much is implyed in that phrase (I was aliue.) Without the Law, that we expounded before, and shewed this to be the meaning, Without the sound knowledge and due consideration of the Law of God.

But when the Commandement came.] By Commande­ment we are to vnderstand that Commandement before­spoken of, that forbids lust and condemnes it. And the Apostle saith, that the Commandement came; not because he had it not before, but because hee did not rightly vn­derstand it and duely consider it; for this phrase is op­posed to the former, without the Law: and so the Com­mandement came to the Apostle, when he rightly vnder­stood it, and did duly consider it (sinne reuiued.) The word Sinne is here to be taken as before, for the corruption of nature, for inward lust and concupiscence, and that is said to reuiue, when it shewes forth the power of it, both in stirring and working, and in accusing; without sound knowledge and due consideration of the Law of God, it lay, as it were, dead, but on the sound knowledge and due consideration of the Law, it begun to shew forth the life of it, euen strongly to stirre, and to worke, and to accuse.

And I dyed.] This is opposed to that hee said before (was aliue.) The meaning is this:

I found my selfe in regard of my spirituall state and condi­tion, as a dead man, I saw my selfe guilty of sinne, and so vn­der the curse and wrath of God, and lyable to eternall death and damnation, my conscience accused mee, and made mee a­fraid of Gods wrath and vengeance. That is the meaning of that phrase (I dyed.) Thus then conceiue we the mea­ning of the Apostle in the words of this Verse, as if hee had said,

But I my selfe heretofore, when I was a Pharise, and did not soundly vnderstand the Law of God, nor duely consider it, but contented my selfe with an outward obseruation of it, thought my selfe, in regard of my spirituall state and condition, exceeding well, and in a maruellous good case, I was secure, my conscience neuer troubled me, and I thought my selfe farre from any danger of death and damnation: but when I came to a right vnderstanding, and due consideration of the Com­mandement of God, that forbids Lust, and condemnes it, then the corruption of my nature, the lust of mine heart, shewed forth the life of it, then it began strongly to worke, and to stirre, and to accuse me, then I found my selfe, in regard of my spiri­tuall state and condition, in a miserable case, then my consci­ence accused me, and terrified me, and I saw my selfe guiltie of sinne, and so vnder the curse of the Law and wrath of God, and lyable to eternall death and damnation.

Here first obserue we, that the Apostle saith, that when hee was a Pharise, and had no sound knowledge of the Law of God, nor due consideration of it, but rested on­ly in the outward obseruation of the Law, then hee thought himselfe aliue, hee then thought himselfe, in re­gard of his spirituall state and condition, exceeding wel, and in a maruellous good case. Now that which was the conceit and thought of the Apostle, is the very con­ceit and thought of all naturall men being ignorant of the Law of God, or not duely considering it: and the point hence is this,

That such as are ignorant of the Law and Word of Doct. 1 [Page 190] God, It is the nature of ignorant persons, to please them­selues in an outward con­formity to Gods Law. or doe not duely consider it, they please themselues exceedingly in an outward conformity to the Law of God, and if they carry themselues orderly, and yeeld an outward conformity to the Law, and performe outward good things, they are highly conceited of themselues, and they thinke they are in a maruellous good case, in respect of their spirituall state and condition; it is the nature of ignorant persons to blesse themselues, in re­spect of their outward good carriage and ciuill behaui­our, and to thinke themselues, in respect of that, aliue to Godward, and without all question in Gods fauour, and sarre from any danger of death and damnation. This is the conceit of all ignorant persons, euen of all such as are not well acquainted with the Law and Word of God, or doe not duely consider it. Wee see it here in the example of the Apostle; and to this purpose wee haue other ex­amples in the Word of God, as that of the Pharise, Luk. 18.11, 12. wee there reade, that the Pharise giues thankes to God, that he was not thus and thus, That hee was not an Extortioner, Vniust, an Adulterer, or as this Pub­lican: but he did this, and he did that, Hee fasted, and hee gaue almes, and such like. As if hee had said in plaine termes, I thanke God, I carry my selfe orderly and well, and I doe good duties; and therefore I doubt not but that I am in a good case, and I am in the fauour of God, and I am farre from danger of death and damnation.

And thus we read, Mat. 19.17, 18. Mat. 19. that a vaunting young man comming to Christ, & demanding, What he should doe to be saued? and Christ saying to him, If thou wilt enter into life, keepe the Commandements. 20 And on his further demand, telling him which, he further said to Christ, Vers. 20. I haue obserued all these things from my youth; what lacke I yet? He being vnacquainted with the true sense and mea­ning of the Law, and resting on an outward obseruance of some Commandements, hee was highly conceited of himselfe, he thought himselfe in a maruellous good case; [Page 191] and vnlesse Christ could tell him what hee should doe more, hee had done as much as would certainely bring him to heauen.

And this is the conceit of all such as are vnacquainted with the Law and Word of God, or doe not duely consi­der it; they thinke, if they liue ciuilly and yeeld only an outward conformity to the Law of God, and Will of God reueiled in his Word, they are in a maruellous good case, and they cannot be perswaded, that they are in a bad case, and in any danger of death and damnation: and if you tell them that they are in danger of it, they will be ready to answere you, as the people did the Prophet, Ierem. 2.35. Ierem. 2.35. They are guiltlesse, and they feare no such dan­ger. And to say with the Church of Laodicea, Reuel. 3.17. Reuel. 3.17. that they are rich; and they are maruellous well, and in good case. And why? Surely, the reason of it is this:

Men are ready to soothe vp themselues; Reason. and to thinke well of themselues; that is naturall in euery one; and men being ignorant of the Law of God, men being vnac­quainted with the perfection of the Law, as that the Law of God requires exact and perfect holinesse and righte­ousnesse aswell inward as outward, and imagining that the Law requires no more but an outward obseruance and performance of good duties, being not able to see the depth and length of the, Law of God; hereupon it comes, that men yeelding an outward conformity to the Law, and carrying themselues orderly in the world, they blesse themselues, and thinke they are well and in very good case; and when they are in the worst case of all, they thinke themselues in the best.

This being a truth, Vse 1 in the first place it discouers whence it is that the Papists doe so please themselues in their out­ward performances, and their outward obseruances: Whence it is that the Pa­pists please themselues in their out­ward obser­uances. they blesse themselues, if they say ouer so many Creedes, and so many Pater nosters, and do such and such good works, yea, they thinke that the very doing of such and such [Page 192] works, merits at the hands of God, and that no lesse, then the reward of eternall life. Poore soules! they deceiue themselues in their owne conceit; and here is the cause of their misconceit, they are ignorant of the Law of God, or at least consider it not as they ought, they either know not, or they consider not the strict iustice of the Law of God, that it requires exact and perfect holinesse, aswell of heart as of life, and a perfection of loue both to God and Men: this they are either ignorant of, or they consider it not.

To come to ourselues; Vse 2 Is it so, that such as are igno­rant of the Law and Word of God, Whence it is, that men please them­selues in their ciuill carriage. or doe not duly con­sider it, they please themselues exceedingly, in an out­ward conformity to the Law, and if they carry them­selues orderly and ciuilly, they thinke they are in a mar­uellous good case, in regard of their spirituall state and condition? By this then we may easily see, whence it is that men are secure, and please themselues in their ciuill carriage, and their outward conformity to the Law of God, and thinke, that in regard of that, they are in a maruellous good case, yea, that they are in the fauour of God, and free from danger of death and damnation.

Surely, hence it is, they are ignorant of the Law and Word of God, or at least, they consider it not as they ought, they carry themselues ciuilly in the world, and they doe good things, and because they are ignorant of the Law of God, or doe not consider, what that requires at their hands, therefore they thinke themselues aliue to Godward and in very good case, yea, you shall hardly perswade them that their case is miserable, and that they are in danger of hell and damnation: deale with them, and tell them their case is fearefull and damnable; and they thinke it strange, and you bring strange things to their eares. What, they in a bad case? they in danger of hell and damnation? Surely no, it cannot be; they thanke the Lord, they carry themselues orderly and ciuilly, and [Page 193] none can iustly taxe them with any soule crime, they doe no man wrong, they pay euery man his owne: and there­fore say what you will, you shall neuer make them be­leeue that they are in a bad case, that they are in danger of hell and damnation.

Thus thousands in the world are conceited of them­selues, not knowing, or at least, not considering what the Law and Word of God requires at their hands; they blesse themselues in their ciuill carriage, and their out­ward conformitie to the Law of God; and so, poore soules, they deceiue themselues, and they are in a mise­rable taking, and indeed, their case is far more miserable, because they see not their miserie, and they are hardly brought to take notice of it: it is an harder matter to bring a ciuill man or woman to a sight of their miserie, then a Swearer and a Ruffian: for why? They take them­selues to be in a blessed case, they thinke all is well with them, and they are such as Christ speakes of, Luk. 15.7. Luke 15.7. They thinke they are iust, and in the fauour of God, and they need no repentance; and so they goe on in a bloc­kishnesse, and without all true sense and feeling of their sinnes; and they are like to a man that is dangerously and deadly sicke, and feeles not his sicknesse, and so neglects the meanes of his recouery, and dyes without remedie. So they are dangerously sicke in their soules, and they feele it not, and they goe on, neglecting the meanes of their good, and saluation of their soules; and so their case is miserable, yea, I dare be bold to say, either God saith not true in his Word (which were blasphemy once to thinke) or else such as rest in their ciuill carriage and behauiour, and thinke all is well with them, are in a mi­serable case: for marke what Christ saith, Matth. 5.20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharises, yee shall not enter into the Kingdome of heauen.

Now what was the righteousnesse of the Scribes and [Page 194] Pharises? Surely, an outward conformitie to the Law of God, and for that, they were admired, and in respect of that, held as petty Angels; and yet Christ saith, Except our righteousnesse exceed them, we shall neuer enter into the Kingdome of heauen. And therefore take notice of thy miserable state and condition, thou that pleasest thy selfe in thy ciuill carriage, and thinkest all is well with thee. It is through ignorance of the Law and Word of God: or because thou considerest not what the Lord re­quireth of thee in his Word, and thou dost but dreame that thou art aliue to Godward; when God awakens thee thou shalt finde thy selfe in a miserable case: and there­fore take notice of it now in time, and know that God in his Word, requires of thee conformity to his Law and Word aswell inward as outward, and that thy doing of outward good things, comes from a sanctified soule, and proceed out of a pure heart, good conscience, and faith vnfayned, and that they bee done in conscience and obedience to the Commandement of GOD, and with a desire to please him, and with a due respect to his glorie.

In the next place, obserue we the manner of speaking, the Phrase and forme of speech here vsed by the Apostle. He saith, I once was aliue, without the Law. And againe, that the Commandement came to him (and when the Com­mandement came) not meaning that hee was altogether without the Law, or that the Law was altogether absent from him, (for hee had the Law, and was instructed in it at the feete of Gamaliel, Act. 12.3. Act. 22. vers. 3.) but his meaning is this, that hee was in former time without the sound knowledge and vnderstanding of the Law, and did not duely and throughly consider it, the Law came to him when he soundly vnderstood it, and did due­ly consider it.

Now the Apostle setting out his want of sound know­ledge, and due consideration of the Law of God, vnder [Page 195] this Phrase and forme of speech, He was without the Law, and againe, His sound knowledge and through-consideration of the Law. Vnder this forme of speech, The Commande­ment came to him, wee are giuen to vnderstand thus much:

That men are as without the Law and Word of God, Doct. 2 and as if they had not the Law and Word of God, Men are as without the Law & Word of God, though they heare the sound of it, when they doe not rightly vnderstand it and duely con­sider it. though they heare the sound of it in their eares, when they doe not rightly vnderstand it, and duely consider it; such as heare the Law and Gospell, euen the whole Word of God, and haue it sounding in their cares, and doe not rightly vnderstand it, and duely consider it, so as they feele the proper and powerfull effect and working of it in themselues for their humiliation and comfort; it may be truly said of them, that they are as without the Word of God, they are as if they had not the Word of God at all; as one that is blind, may be said to be without the light of the Sunne, though the Sunne shine most cleerly round about him, and the beames of it fall on his eyes; and as a man that hath riches, and yet hath not the vse of them, nor any further profit of them, then the beholding of them with his eyes, Eccles. 5.10. may be said to be as without riches, and as if hee had no wealth at all. So they that haue the Word of God, and they heare it, they reade it, and it may be haue some generall and consu­sed knowledge of it, and yet haue not the right and sound vnderstanding of it, and doe not throughly con­sider it, so as they feele the power and working of it in themselues to their humbling and strengthning; cer­tainly they are as without the Word of God, as if they had it not at all.

To this purpose marke what the holy Ghost saith, Heb. 4.2. The Word that they heard, profited them not, because it was not mixed with faith in those that heard it. The meaning is this, Because the Iewes, in the time of the old Testa­ment, did not soundly vnderstand the Word of God, the [Page 196] Gospell that they heard, and did not mingle it with faith, because they did not so throughly and duely consider it as they ought, euen till they come to feele sweetnesse and comfort of it in themselues; therefore it was fruit­lesse, it was vnprofitable to them, and they were as without the Word of God, and as if they had neuer had it at all.

Isai. 28.9. we read, that the Prophet contesteth with the people, and blames them exceedingly, that though the Lord had sent his Word vnto them by his Prophets, and they had heard it, yet they had no sound knowledge and vnderstanding of it, and he saith, in that regard they were as Babes, and the preaching of it had done them no more good, then as if it had beene preached to yong In­fants: and so it was with them, as if they had been with­out the preaching of it, and as if they had neuer heard it at all. Whom, saith the Prophet, shall he teach knowledge? and whom shall he make to vnderstand the things that he hea­reth? Them that are weaned from the milke, and drawne from the brests?

2. Tim. 2. The Apostle hauing exhorted Timothy con­stantly to vndergoe the labours of his calling, and the troubles and afflictions attending on it, Vers. 7. he saith, Consider what I say, 2. Tim. 2.7. and the Lord giue thee vnderstanding in all things. As if he had said, All that I haue said, is no­thing worth, it is as if I had neuer spoken it, and as if thou hadst neuer heard it, vnlesse thou rightly vnderstand it, and duely consider it, to make thy profit and benefit of it: and therefore vnderstand me aright, and consider what I say, and the Lord giue thee that thou maist both rightly vnderstand, and wisely consider what I haue said, that may be fit for thy good.

Ioh. 5.39. Wee find, that Christ inioynes a diligent Search of the Scripture, that men should againe and a­gaine search into the Scriptures: for so the word signifi­eth: and neuer rest till they finde out the right sense and [Page 197] meaning of them, and be able to make a right vse of them to themselues. Christ knowing well, that if men doe not so vnderstand the Word, and if they be not able so to make vse of it, they are as if they were without the Word, and as if they had it not at all. And the reason of it is this:

Howsoeuer the Word of God be in it selfe the Will and Wisedome of God reueiled; Reason. yet it is not so to them that doe not rightly vnderstand it, and rightly apply it. The Word of God, misvnderstood, or misapplyed by a­ny man, it is not the Word of God to him; though in it selfe it be, yet to him it is not the Word of God, but his owne fancy, and his owne conceit. And therefore this must needes be held as a certayne truth, that men are as without the Word of God, though it sound in their eares, and they haue some generall knowledge of it, when they doe not rightly vnderstand it, and duely con­sider it, so as they feele the proper effect and working of it in themselues.

This being a truth, the vse of it is for instruction: Ʋse. It must teach vs not to content our selues with the hearing of the Word of God, and the reading of it, We must not rest in the hea­ring, reading, and generall knowledge of the Word of God. though we doe often both heare and reade it, and with some gene­rall knowledge of it; but wee must labour for a further matter, euen for a right vnderstanding of the Word of God, that we may be able duely to consider it. And here­in many deceiue themselues; they rest only in the hearing of the Word, and content themselues with some general knowledge, they know onely the outward face and sen­tence of the Word, and they are able to repeate it, but they haue no sound knowledge of it, they are not ac­quainted with the inward purpose and meaning of the holy Ghost in it. Poore soules! whosoeuer they be that thus doe, they deceiue themselues, and they are as with­out the Word of God, and as if they had it not at all, yea, on them is verified that heauy and fearefull threatning [Page 198] and iudgement denounced, Isai. 6.9. They heare, and doe not vnderstand, they see, and doe not perceiue. Which is a most heauy iudgement of God, worse then famine, plague, or any other outward calamitie: For that is a iudgement of God on the soule.

Let vs not then content our selues with the hearing or reading of the Word of God, and with a generall know­ledge of it, but labour we for the right vnderstanding of it, and let vs neuer rest till we come to a right vnderstan­ding of the Word of God, and be able duely to consider it, yea, so, as we feele the proper effect and working of it in our selues.

How is that, Quest. may some say? when doe we rightly vn­derstand the Word of God, and duely consider it, so as we feele the proper effect of it in our selues?

To this I answere: Answ. When wee are wrought on and af­fected according to the subiect matter of the Word, when the terrors of the Word doe cast vs downe, and truly humble vs, and the comforts of it doe raise vs vp a­gaine with true and sound comfort. For example; when the Law of God brings vs to a sight of our sinnes, euen of our particular sinnes, and to see our selues vnder the curse of the Law, and vnder the wrath of God, and at the very gates of hell, in respect of our sinnes: And the Gospell, that againe raiseth vs vp with comfort touching remission of our sinnes, peace of our consciences, our adoption through Christ to be the Sonnes of God, and it fills our hearts with ioy vnspeakable and glorious, euen with ioy in the holy Ghost. And this wee are to labour for, and let vs neuer rest, till wee finde this in our selues: Labour we to find our selues truly humbled by the Law of God; and then raised vp againe with true and sound comfort by the Gospell, and to feele the sweetnesse and comfort of it in our owne soules, yea, let vs neuer rest, till we be able to finde the comfort of it in time of trouble and distresse; for the most wicked will seeme to finde [Page 199] comfort in the Gospell in the time of health, and in the time of prosperitie; but let vs neuer rest, till we be able to say with Dauid, Psal. 119.50. It is my comfort in my trouble: for thy promise hath quickened me. Then indeede we rightly vnderstand it, and wee feele the proper effect of it in our selues: and to helpe vs forward in this, consi­der we briefly these two things:

First, nothing is able to yeeld vs true comfort in time of trouble and distresse, but only the Word of God; and if we be not able to comfort our selues out of the Word of God in our troubles, we either grow impatient, or we become desperate, or wee flye to vnlawfull meanes: for indeed if men know not God in his Word, they know not his Mercy, they know not his Truth, his Loue and his Goodnesse; and how then can they possibly be com­forted in their troubles?

Againe, consider wee, that Prayer brings a feeling of comfort, and the Sacraments a sealing vp of comfort, but it is only of that comfort wee haue in the Word of God: If wee haue no comfort in the Word of God, Prayer brings no feeling of any true comfort, the Sacraments seale vp nothing to vs, but Iudgement and Damnation. If we desire to find true comfort in time of trouble and distresse, and would haue Prayer to bring vs to a feeling of true comfort, and the Sacraments to seale vp true comfort in our owne soules: let vs not content our selues with the hearing or reading of the Word of God, and with a generall knowledge of it, but labour we, and ne­uer let vs rest, till wee come to a right vnderstanding of the Word, and that we be able duely to consider it, and that wee feele the proper effect of the Law in our owne hearts, to the humbling of vs for our sinnes: and the Gospell raysing vs vp with true comfort, yea, that wee are able to finde comfort in the Gospell in time of our greatest trouble and distresse, then we rightly vnderstand and duely consider it: and if it be not thus with vs, wee [Page 200] are as without the Word of God, and as if wee had it not at all.

Note we further, the Apostle saith, When the Comman­dement came; meaning, that Commandement that for­bids Lust, and condemnes it; when hee came more nar­rowly to looke into that Commandement, and more duely to consider it; thereby intimating, that in former times hee did not so narrowly looke into that Comman­dement, nor so throughly consider as hee ought. And hence we are taught,

That we are carefully to consider, Doct. 3 and to looke into all and euery Commandement of God, We are care­fully to consi­der euery Commande­ment of God. euen to consider one Commandement of God aswell as another, and all of them together; for indeed he that breakes one Commande­ment, is guiltie of all, Iam. 2.10. And there is the same Law-giuer of one Commandement, as well as of ano­ther; hee that said, Thou shalt not commit adultery, as it followeth, Vers. 11. said also, Thou shalt not kill, &c. And the least breach of any Commandement, is a sinne against God, euen against the infinite Maiestie of God, and so deserues the wrath of God and euerlasting perdition.

And therefore wee are carefully to consider all and e­uery Commandement of God, Vse. They deceiue themselues, that looke to some of the Commande­ments, and not vnto the other and to looke to one Commandement aswel as to another: and therefore they deceiue themselues, who looke to some of the Comman­dements, and not to the other, and are carefull to auoid the breach of some Commandements, and not of the other.

Art thou no Thiefe, no Murderer, no Adulterer, no Swearer, and such like? and yet art thou a Sabbath­breaker, or the like? thou deceiuest thy selfe: thou canst find no true comfort in so doing. Dauid saith, Ps. 119.6. He should not be confounded, when he had respect to all the Commandements of God. Thus must wee doe, wee must haue respect to all the Commandements of God, and we must be careful to obey God in al his Commandements, [Page 201] otherwise wee shall finde no true comfort nor peace to our owne soules.

Now further, in that the Apostle saith, that whereas before without the Law he thought himselfe aliue, and on the comming of the Commandement sinne reuiued, and he dyed, his meaning being this, that when he came to a true vnderstanding of the Commandement of God that forbids lust, and more throughly to consider that Commaundement, then the corruption of his nature shewed foorth the life of it, it began then to stirre, to worke, and to accuse him, and then he found himselfe, in respect of his spirituall state, as a dead man, he saw himselfe guiltie of sinne, and so vnder the curse of the Law. Hence we are giuen to vnderstand thus much:

That the sound knowledge and due consideration of the Law of God, Doct. 4 Sound know­ledge of the Law of God, brings men to a sight of in­ward corrup­tion. brings men to a sight of inward cor­ruption, it makes men see that corruption in themselues they saw not before, and it makes that to accuse them and to condemne them; such as carry themselues ciuilly and orderly, and are of ciuill carriage and good behaui­our, if so be they looke into the Law of God, and duely consider that, and compare themselues with that, they shall see themselues vile wretches, and they shall see their soules polluted and defiled with many foule and grosse sinnes which they saw not before their carefull looking into the Law of God, and their due considerati­on of that, will bring them to a sight of many foule hid­den corruptions, and to a sight of such sinnes as they saw not before.

Thus it was with the Apostle, when he had no sound knowledge and due consideration of the Law of God, he thought himselfe aliue, and in very good case, but when he came more narrowly to looke into the Law of God, and throughly to consider that, then hee saw the filthynesse and corruption of his owne heart; then hee saw himselfe guilty of sinne, which before hee had no [Page 202] sight of, then the lust of his heart shewed forth the life of it, both in stirring and working, and in accusing, his con­science was then touched with that which neuer trou­bled him before.

And thus we read of the Iewes, Acts the second, be­fore Peter preached to them, they were secure, they had no manner of inward touch of conscience for that foule sinne of crucifying Christ the Lord of life: no, it is said, Vers. Act. 2.13. 13. They mocked at PETER and others, and said they were full of new wine. But when Peter preached to them the Law, and laid before them the Word of God disco­uering their sinne, and they heard it, and did ponder on it, and throughly consider it, then, the Text saith, Ver. 37. They were pricked in their hearts, Vers. 37. and said vnto PETER and the other Apostles, Men and Brethren, what shall wee doe? Then they were brought to a sight of that sinne which they saw not before, and the sight of it did amaze them, and smite their hearts with bitter vexation.

And hence it is, 1. Cor. 14.24, 25 that the Apostle saith, 1. Cor. 14, 24, 25 that the Word of God discouering sinne, being truely preached, the ignorant man and vnbeleeuer, one that hath no sight of the hidden corruption of his owne heart, hearing it and duely considering it, he finds his sinne re­buked, his conscience iudged, and the secret corruption of his heart made manifest, and hee comes to see that in himselfe, which he saw not before, hee is rebuked, and so the secrets of his heart are made manifest: And indeede the reason of it is this,

The Law of God being the perfect rule of righteous­nesse, Reason. and requiring exact and perfect obedience to Gods will, reueiled as well in mans nature, as in his actions, & forbidding the contrary, it is as a glasse that wil plain­ly shew what men are both within and without, what they are both in their hearts, and in their liues, and that without flattery and without partiality: and therefore it must needs be a truth, that if men soundly vnderstand, [Page 203] and duely consider the Law of God, it will certainely bring them to a sight of Inward corruption, and make them see that corruption in themselues which they saw not before; and, if men carefully looke into the Law of God, and compare themselues with that, they shall see their soules filthy, and defiled with many foule & grosse corruptions and sinnes which they saw not before.

By this, in the first place we may easily see, Vse 1 Whence it is that many see not the in­ward corrup­tions of their owne hearts. whence it is that many in the world see not the inward lusts and corruptions of their owne hearts, their hearts abound with many grosse corruptions and lusts, and they are full of enuy, of pride, of couetousnesse, they are selfe-con­ceited, they are earthly-minded, they are set on the world and the things of it, euen to seeke their owne ease, plea­sure, profit, and the like, and they see not these corrup­tions and lusts, their consciences are neuer troubled with them, they goe lightly vnder the burden, and why? Sure­ly, here is the cause of it, they doe not foundly vnder­stand the Law of God, at least, they consider it not as they ought, they neuer lay their hearts to the rule, euen to the Law of God; and that is the cause that they see not the foule and grosse corruptions of them. And hence it is, that such persons as most carefully looke into the Law of God, and most duely compare themselues with that, doe most of all others see their owne inward cor­ruptions, and are most of all humbled vnder the waight of them.

The world thinkes, that such as they call Puritanes, hold themselues pure and free from sinne. But (alas) they are deceiued, they, of all others, doe most of all see their owne inward corruptions, and doe most of all grone vn­der the burden of them, they see the vanitie of their minds, the rebellion of their wils, and that their affecti­ons are exceedingly disordered, and they haue much a­doe with their owne hearts, and they often complaine of their sinfull infirmities, and why? Because indeede they [Page 204] soundly vnderstand the Law of God, and duely and throughly consider it, and that brings them to a sight of inward corruption, and makes them see those corrupti­ons and sinnes in themselues, which the world takes no notice of. And they find it true in themselues that Salo­mon speakes, Pro. 20.9. Who can say, I haue made mine heart cleane, I am cleane from my sinne? that is, I am with­out all reliques of naturall corruption. They find them­selues vile wretches, in regard of their finnes, because they looke narrowly into the Law of God, and compare themselues with it.

And so for a second vse of this doctrine. Vse 2 Is it so, that some vnderstanding and due consideration of the Law of God will certainely bring men to a sight of inward corruption, How men may come to know themselues what they are within aswell as without. and make them see that corruption in them­selues which they saw not before? Surely then, if wee would know our selues what wee are aswell within as without, and not deceiue our selues, nor please our selues in a false conceit, we must looke our selues in the glasse of Gods Law. If thou wouldst be acquainted with thine owne heart, & willingly see the hidden corruption of it, euen that which thou seest not in thy selfe, and as yet ne­uer troubled thee, then bring thine heart to the rule, the Law of God, and compare thy selfe with that, and that will certainely discouer to thee the foule and vgly face of thine owne heart, and let thee see that there is nothing but vanitie in thy mind, rebellion in thy will, and a con­fused disorder in all thy affections; that there is nothing in thee of thy selfe, but the vgly shape of the Deuill, and that will driue thee from selfe-loue, and selfe-liking, and out of all conceit of thy selfe, yea, it will make thee not only deny thy selfe, as Christ commands, but euen to ab­horre thy selfe, repenting in dust and ashes, as Iob did, Iob 42.6. Yea the more narrowly thou lookest into the Law of God, and the more thou dost compare thy selfe with that, the more vile thou wilt see thy selfe, and the [Page 205] more will the filthinesse and corruption of thine heart appeare to thee. And therefore if thou desire to bee throughly acquainted with thine owne selfe, and wouldst see aswell what is within thee as without thee, that thou maist be truly humbled for thy corruptions and sinnes of thine heart, aswell as thy life, which is the onely way to true comfort and peace of conscience: then labour for sound vnderstanding of the Law of God, and duely and throughly consider that, and compare thy selfe with that; that is the way to bring thee to that thou desirest.

Further obserue we, that the Apostle saith, When the Commandement came, sinne reuiued, and not onely so, but he addes, That he dyed, the Commandement of God be­ing soundly vnderstood, and duely considered of him, the corruption of his heart, which before lay hid, beganne strongly to accuse him, and then he saw himselfe guiltie of sinne, which before he saw not, and not onely so, but thereupon also he found himselfe, in regard of his spiri­tuall condition, in a miserable case, as a dead man, vnder the curse of the Law and wrath of God, lyable to eter­nall death and damnation. Hence wee are plainely taught,

That the Law of God doth not onely discouer sinne, Doct. 5 and make men to see their sinnes, The Law of God discouers to men their sinnes, and their wret­chednesse, by reason of them but it serues also to kill men, and to make them as dead men, in regard of their sinnes; it shewes men their sinnes, and it makes men see and feele themselues as dead men, and in a most wretched case, by reason of their sinnes: the Law of God disco­uers to men their sinnes they saw not before, and withall on a true sight and feeling of them, it strikes them as it were dead, it works in them terror, and feare, and dread, and amazement, and a fearefull expectation of Gods wrath and vengeance, and so they are as dead men while they liue: and hence is the Law called a killing Letter, 2. Cor. 3.6. and the ministration of death, Vers. 7. 2. Cor. 3.6, 7. the mi­nistery of condemnation, Vers. 9. Yea, 9 hence it is said to be [Page 206] the strength of sinne, 1. Cor. 15.56. 1. Cor. 15.56. it not only makes sin knowne, but it giues strength to it, to accuse and to con­demne; Gal. 3.21. and so it is the strength of sinne. Gal. 3.21. the Apostle saith, The Law is a Schole-master to bring men to Christ. How doth the Law as a Schole-master bring men to Christ? Surely thus; it shewes them their sinnes, and withall, it wounds their hearts, and fils them with terror and feare, and a fearefull looking for of the wrath of God, and shewes them no remedy in it selfe; and so it driues them from it selfe to Christ: and thus the Law makes men see and feele themselues as dead men, and in a most miserable case in regard of their sinnes; the reasons of it are these:

First, Reasons. 1 the Law both discouers sinne, and what sinne also deserues, it makes men both see wherein they offend God, and what the offence of God also deserues, euen the curse of God, and wrath of God, and euerlasting de­struction both of body and soule. And againe,

Secondly, 2 it makes the conscience accuse for sinne, and to apprehend the wrath of God for sinne; and therefore it makes men, on the true sight and feeling of their sins, to see and feele themselues in a most miserable case, and euen as dead men, though they be yet aliue: and this is to be obserued of vs:

It serues first, Vse 1 for the vse of it, to discouer to vs a ma­nifest difference between the Law and the Gospell, Difference betweene the Law and the Gospell, in re­gard of the ef­fect of them discouered. in re­gard of the effect and working of them: the Law works terror, feare, and dread; and the Gospell, that works comfort, ioy, and peace: the Law discouers sinne, and what sinne deserues, and wounds the soule, and works Legall Repentance, properly called Penitence, or Con­trition, which differs from Euangelicall Repentance, that Repentance that is wrought by the Gospell, which is a turning from sinne, to God, or a thorow change of the purpose of heart, and course of life, from euill to good, as the Law differs from the Gospell; and this is [Page 207] that that deceiues some, they cannot distinguish between these two, Difference betweene Pe­nitence and Repentance. they cannot put a difference betweene Peni­tence or Contrition, which is the effect of the Law, and Repentance or turning from sinne, to God, or a thorow change of the purpose of heart, and course of life, from euill to good, which is the proper effect of the Gospell; and so they deceiue themselues.

‘Penitence or Contrition may be, Note. and is many times in the reprobate;’ it was in Cain and in Iudas, they were brought on the sight and feeling of their sinnes, to see and feele themselues in a miserable and desperate case, and were filled with terror, and feare, and amazement, and a fearefull expectation of Gods wrath and ven­geance: but Repentance properly taken, is neuer found in any but true beleeuers: In them onely is found a tur­ning from sinne, to God, and a thorow change of the purpose of the heart, and course of life, from euill to good; and that is the proper effect and worke of the Gospell.

For further vse of the point. Is it so, Ʋse 2 that the Law of God makes men, on the sight and feeling of their sinnes, What we are to find in our selues, on the sight of our sinnes. to see and feele themselues in a miserable case, euen as dead men, while they are yet aliue? Is this the proper ef­fect of the Law? Let vs then looke, that we finde this ef­fect in our selues, on the fight of our sinnes; when we are brought to a sight of our sinnes, let vs looke that we find our selues as dead men, and as it were at the very gates of hell. It is a dangerous thing when a man is touched by the Word of God, and his sinnes are discouered by the ministery of the Word, then to set a good face on the matter, and to bite in all tokens of Repentance & Con­trition, because hee would not seeme to be touched with the Word, or that the Word came so neere him. They that thus harden their hearts, are in danger neuer to re­pent. These two goe together, Rom. 2.5. Thou, after thine hardnesse, and heart that cannot repent, heapest vnto thy selfe [Page 208] wrath against the day of wrath, and of the declaration of the iust Iudgement of God. And therefore take wee heed of this. I will here stand a while to shew the variety of ac­ceptation of the word (Repentance) in Scripture. How it is taken diuers wayes in the Booke of God, which some not discerning, or not obseruing, deceiue themselues.

And first we find, that the word (Repentance) is some­times taken only for griefe of heart or mind, in respect of things done amisse, in respect of some euill commit­ted; it signifieth only sorrow, anguish, and vexation of heart and soule, and that the heart is displeased for some thing done, which is called Contrition of heart. Thus it is taken, Mar. 1.15. where Christ saith, Repent and beleeue the Gospell: that is, Be humbled, be sorry for your for­mer wicked liues, and let your hearts be grieued and bro­ken in you for your sinnes past, and beleeue the Gospell.

Thus also is it taken, Luk. 10.13. They had a great while agone repented, sitting in sack-cloth and ashes: that is, They had long since beene humbled and grieued for their sins, and had testified their sorrow, by sitting in sacke-cloth and ashes. Act. 8.22. Repent therefore of this thy wicked­nesse: that is, Be humbled, and let thine heart be grieued for this thy wickednesse. So, 2. Cor. 12.21. I fcare, saith the Apostle, when I come againe, my God abase mee among you, and I shall bewaile many of them which haue sinned al­ready, and haue not repented of the vncleannesse, and fornica­tion, and wantonnesse which they haue committed: that is, They haue not bewailed, grieued and sorrowed for it. Ier. 8.6. No man repented of his wickednes, saying, What haue I done? that is, No man was displeased with himselfe, and no man said, Alas, what haue I done? And so in many o­ther places we find, that Repentance is taken for sorrow, griefe, and vexation of heart for things done amisse, and for the breaking of the heart. Thus Heb. 6.1. and thus it is said that Iudas repented, Matth. 27.3. Did Iudas re­pent? did he turne from his sinne to God? Nay rather, [Page 209] he ran from God, hee was full of horror, feare, anguish, and griefe, he was sorry for that hee had done, and ouer­whelmed with horror.

Againe, Diuers accep­tions of the word (Repen­tance.) the word (Repentance) sometimes in Scrip­ture signifies not only contrition of heart, but it compri­seth also vnder it the whole conuersion of a sinner, and it signifies both contrition and sorrow for sinne, and faith in Christ, and a thorow turning from sinne to God. Thus Mar. 1.4. It is said, Iohn preached the baptisme of Re­pentance for remission of sinnes, that is, he preached that men should be humbled for their sinnes, and beleeue in Christ, and thorowly turne to God, and so repenting, and so beleeuing in Christ, that they should be baptized, and thereby testifie and seale yp the remission of their sinnes.

And that vnder Repentance, faith in Christ is here to be vnderstood, it is cleere, Act. 19.4. where Paul saith, Act. 19.4. IOHN baptized with the baptisme of Repentance, saying vn­to the people, that they should beleeue in him which should come after him, that is, in Iesus Christ. Thus Mat. 9.13. Christ saith, that hee came not to call the righteous, but the sinners to Repentance: meaning this, to turne sinners from sinne to God, that they might be conuerted, and beleeue in him, and be saued, as 1. Tim. 1.15. The Apostle saith, 1. Tim. 1.15. This is a true saying, and by all meanes worthy to be receiued, that Christ Iesus came into the world to saue sinners. And we reade, Act. 26.20. Act. 26.20. that repenting and turning to God are ioyned and put together, as one expounding the other, but shewed first, that they should repent and turne to God. And to this purpose wee might bring many other testimonies, where Repentance is put, to signifie not on­ly contrition of heart, but faith also in Christ, and a tho­row turning from sinne to God.

Thirdly, the word (Repentance) is sometimes put, to signifie the markes of Repentance, or new obedience, as Reuel. 2.5. saith Christ to the Church of Ephesus, Reuel. 2.5. Repent and do thy first works. Where he expounds what he meanes [Page 210] by the word Repent, namely, doing of the first workes.

Fourthly, the word (Repentance) is sometimes in Scrip­ture put for the good things that follow true conuersion, and turning to God, Act. 5.31. and beleeuing in Christ, Act. 5.31. Peter and the other Apostles say, that God lift vp Christ with his right hand, to be a Prince and a Sauiour, to giue Repentance to Israel: that is, to giue Israel reconciliation with God, Act. 11.18. and to giue them his holy Spirit. So Act. 11.18. the Church speakes thus in Peters Apologie, in going to the Gentiles: Then hath God also to the Gentiles granted Repentance vnto life: that is, accepted them for his, and made them also members of his Church, and adopted them for his children.

Thus we see, not to adde any more, though more might be added, that the word (Repentance) is diuersly taken in the Scripture, and hath not alwayes one and the same sig­nification: and this is that which deceiues such as can­not, or at least will not distinguish of things that differ; they think it is euer to be taken in the same sence and sig­nification, and so they deceiue themselues.

Now whereas I said, that Repentance properly taken, (that is) a turning from sin to God, or a thorow change of the purpose of the heart, and course of life from euill to good, is neuer found in any but in true beleeuers, & so must needs follow faith in Christ, in the order of nature, and must needs be the proper effect & fruit of the Gospel; I confirme that position, & make it good by these reasons:

First, Reasons, pro­uing Repen­tance properly taken, to fol­low faith in the order of na­ture. no man repents soundly, that is, soundly turnes from sin to God, vnlesse he deny himselfe, & hate sin from his heart, and willingly imbrace true holinesse and righ­teousnesse: And this none can or will in any measure per­forme, vnlesse he be regenerate; for no vnregenerate per­son hates sin from his heart; & none is regenerate, vnlesse he be in Christ; and none is in Christ, vnlesse he embrace Christ by a true iustifying & sauing faith; and true iustify­ing faith is euer grounded & fastned on the promise of the [Page 211] Gospell, touching Gods free grace & fauor in Christ, and free remission of sins: and so, without question, it is the proper effect of the Gospell; and therefore it must needes be, that true, sound, and sauing Repentance followes faith in Christ, and is the proper effect and fruit of the Gospel.

Secondly, 2 Baptisme is doubtlesse a Sacrament of the new Testament, and of the Couenant of Grace and of the Gospell only, & it seales vp that saith that is wrought by the preaching of the Gospell, as appeares in many places of Mar. 16.16. Act. 2.41. Scripture. And Baptisme is also a signe and seale of true Repentance. Luk. 3.3. IOHN came preaching the baptisme of Repentance for the remission of sins. Act. 2.38. Amend your liues & be baptized euery one of you, in the name of Iesus Christ, for the remission of sins, and yee shall receiue the gift of the holy Ghost. And therefore Baptisme belonging only to the Gospell, and sealing that faith that is wrought by the preaching of the Gospel, and that being also a seale of Repentance, it cannot be, but that true Repentance is the proper effect and fruit of the Gospel, and followes true faith in Christ.

Thirdly, sound & sauing Repentance, 3 and the promise of grace & remission of sins, are inseparable, they euer go to­gether, and the promise of Grace and remission of sins is made to such as apprehēd Christ the Mediator, by true sa­uing faith, & that promise is propounded only in the Go­spel; and therfore true & sound Repentance is the proper effect & fruit of the Gospell, and followes faith in Christ.

Fourthly, & lastly, 4 the Scripture doth expresly refer the preaching of true sauing Repentance, only to the Gospel, as Isai. 61.1. The Spirit of the Lord God is vpon me, Jsai. 61.1. therefore hath the Lord anoynted me, he hath sent me to preach good ti­dings vnto the poore, and bind vp the broken-hearted, and to preach liberty to the captiues, and to them that are bound, the opening of prison. Mat. 3.2. Repent; Matth. 3.2. & 9.13. for the Kingdome if hea­uen is at hand. Mat. 9.13. I am not come to call the righteous, but the sinners to Repentance. And therefore true sauing Repentance is the proper effect and fruit of the Gos­pell, [Page 212] and followes true sauing faith in CHRIST.

These reasons doe sufficiently euince the truth of this Position, that Repentance properly taken, namely, a tur­ning from sinne to God, or a thorow change of the pur­pose of heart and course of life from euill to good, is ne­uer found in any but in true beleeuers; and so is the pro­per effect and fruit of the Gospell, and followes true sa­uing and iustifying faith in Christ. And these may satis­fie any that is not wilfully blind and wedded to his owne idle and selfe-pleasing conceit.

One thing is further offered vnto vs from the phrase and forme of speech here vsed. In that the Apostle saith, Sinne reuiued, and he dyed: In that he tels vs that sinne re­uiuing, that is, sinne now accusing him, and his consci­ence now being touched, and troubled with the sight of sinne, which hee saw not before, thereupon hee dyed, hee found himselfe as a dead man. Hence we are further giuen to vnderstand thus much:

That the accusation of the conscience for sinne, Doct. 6 The terror of a guiltie con­science is most fearefull. is a most fearefull thing, the terror of a guiltie conscience, of a conscience awakened, and now seeing and feeling the guilt of sinne, and terrified and affrighted for sinne, is a most heauy thing, it is euen as a death, it is of all euils and miseries that can befall a man in this world, the grea­test. And to this purpose Salomon speakes plainely, Pro. 18.14. Pro. 18.14. saith he, The Spirit of man will sustayne his infir­mity: but a wounded spirit who can beare it. The mind of man being sound and whole, will enable him to beare in some measure with patience, diseases of body, or any outward calamitie: but a wounded spirit, the wound of the soule, the horror of a guilty and accusing conscience who can beare it? That is a thing vnsufferable, no man or woman in the world is able to endure that, and to beare that. And this we may see in the example of Cain, of Iu­das, of Belshazer, and many others in the Booke of God.

Cain being pursued with the terrors of a guilty consci­ence, [Page 213] he ran vp and downe as a Rogue, as a Vagabond, as a Runnagate in the earth, Gen. 4.14. Gen. 4.14. And Belshazer be­ing in the midst of his cups carrowsing, and in the midst of his mirth and iollity, and seeing the hand-writing on the wall, and that awaking his conscience, and terrifying and affrighting him; the Text saith, Dan. 5.6. His countenance was changed, and his thoughts troubled him so, that the ioynts of his loynes were loosed, and his knees smote one against another, Dan. 5.6. And wee know, that Iudas being galled with the gripes of a guilty conscience, his conscience accusing him for his sinne, hee neuer rested till he made a dispatch of himselfe; He went and hanged himselfe, Matth. 27.5. Matth. 27.5. Yea, we see it many times in woful experience, that some that are pursued with the galls & terrors of a guilty con­science, they neuer rest till they haue laid violent hands on themselues, and they seeke for death more then treasures, Iob 3.21. Iob 3.21. And that shewes plainely that the accusation of the conscience for sinne, and the horror of a guilty conscience is a most fearefull thing, and of all euils in this world the greatest. And the reasons of it are these:

First, Reasons. 1 the conscience of man or woman accusing for sinne, and being terrified on the sight of sinne, it appre­hends the wrath of God, and lookes for nothing but the execution of his wrath, and powring out of his ven­geance in full measure on body and soule. As a malefa­ctor that is iustly condemned, & hath heard the sentence of death giuen against him, lookes euery houre for exe­cution, and on the apprehension of that, is so amazed, as that he is rather like a dead man, then a liuing: so is it with one whose conscience accuseth him, and terrifies him for sinne, and thereupon apprehends the wrath of God for the same.

Againe, 2 the horror of a guilty conscience accusing for sinne, and terrifying and affrighting for sinne, is one part of hellish torment. Isay 66.24. Isai. 66.24. The worme of conscience in hell shall neuer dye. And therefore it must needs be most [Page 214] true, that the horror of a guilty conscience, of a consci­ence accusing for sinne, is a most fearefull thing, it is as death, yea, more dreadfull then the death of the body, and of all euils in this world, it is the greatest.

Now then, Vse. The folly of most in the world discoue­red. this being a truth, in the first place it serues to discouer the folly and madnesse of the most in the world, who care little or nothing to pull this euill on themselues: most men are carefull to preuent other euils, they are very wary and circumspect, lest they should fall into pouerty, or sicknesse, or be cast into prison, or the like: but where is almost any man or woman, that is carefull to preuent the euill of an accusing conscience, of all euils in the world, the greatest? Few there be that take any paynes that way; nay, most men, as it were with both hands, hale and pull that euill on themselues; they wittingly and wilfully rush into knowne sinnes, and wilfully goe on in knowne sinnes.

For example; doe not many know that Garishnesse of apparell is a sinne? and yet they wilfully goe on in that sinne. And doe not many know that Vsury is a sinne? and yet they wilfully practise it, and make a trade of it. And so for Drunkennesse, Common Swearing, &c. Doe not many know these to be foule sinnes? and yet they wilfully goe on in the practice of them. Poore soules! thus doing, they pull on themselues the greatest euill in the world, the wound and horror of a guilty conscience. And when the Lord shall let loose the cord of their con­science, and cause that to accuse them, they shall finde themselues, as it were, in hell, and they shall feele the flames of hell flashing vp in their owne soules; yea, such as now are foole-hardy, and desperately bold to commit sinne, & say they care not what can be threatned against them; when the Lord comes to reckon with them, and awakens their conscience, they shal find themselues most of all others affrighted and terrified, and they shall then wish for death, and feeke for it as for treasures, & thinke [Page 215] thereby to ease themselues: but (alas) all in vaine; for death shall plunge their soules into euerlasting torment.

And if the horror of a guilty conscience be in this life so grieuous, oh then, how grieuous is it in hel! and there­fore take we heed how wee pull that euill on our selues; rather labour wee to preuent it. And if thou wouldst know how, In a word remember these things:

First, examine thy selfe, call thy selfe to account for thy sinnes past, be humbled for them, and neuer rest suing for mercy, till thou get the pardon of them, and be assu­red of it by faith in the bloud of Iesus Christ. And,

Secondly, take heed thou pierce not thy soule with a­ny knowne sinne.

And if thou carefully vse these two meanes, thou shalt through Gods mercy preuent the euill of an accusing conscience.

Againe, is it so, Vse 2 that the horror of an accusing consci­ence, is the greatest euill in the world? Then, We are to pity them that lye vnder the trouble of an accusing con­science. if wee see any lye vnder the trouble of an accusing conscience, wee are to pity them, and to put on tender bowels towards them: it ought to be farre from vs to despise, to reproch, or to laugh at them. The case may be our owne: and therefore let vs pity them, and be compassionate towards them, pray for them, and comfort them, and doe them what good we shall be able.

THis Verse depends on the former, as a fur­ther setting forth of the Apostles dead state and condition, in respect of the Law: for the Apostle hauing said in the Verse before, that on the comming of the Com­mandement, sinne reuiued, and he dyed: here [Page 216] he further amplifies that state and condition of his, by making known the proper end and vse of the Law, which was contrary to that hee found; and hee further shewes, that he was indeed as a dead man on the comming of the Commandement, yea, on the comming of the Comman­dement that was ordayned to another end and purpose, that euen the same Commandement that was ordayned to life, that being the naturall and proper end and vse of it, he found to be to him to death. And the same Com­mandement (saith the Apostle) which was ordayned vnto life, was found to be vnto me vnto death.

So then, here the Apostle layes before vs,

First, 1 the proper and naturall end and vse of the Law of God, that it was ordayned vnto life.

Secondly, 2 that he found it to be of contrary vse to him, that he found it to himselfe to be to death. And he giues the reason of this in the Verse following.

And the same Commandement.] Interpretation The word Comman­dement, is doubtlesse here to be taken, as in the Verse before; the Apostle still going on in the same argument and matter: and his meaning is this, And that Comman­dement that forbids lust, and condemnes it, euen that same Commandement which was ordayned vnto life, was found to be vnto me vnto death. The word (orday­ned) we find not in the Text originall, nor any word an­swering to it: for the Text runnes thus, And the Com­mandement, euen that selfe-same Commandement that was vnto life. But indeed it may well be supplyed, the Text re­quiring it as needfull for the right vnderstanding of it, the meaning being this:

That Commandement that was giuen and appointed of God to this end and purpose, namely, vnto life. The word (Life) here signifies not onely eternall life and sal­uation, propounded and promised to the perfect doers of the Law of God, euen to such as should perfectly ob­serue and doe all things commanded in the Law of God, [Page 217] and auoid all euils therein forbidden, according to that, Leuit. 18.5. Yee shall keepe my Statutes and my Iudgements, Leuit. 18.5. which if a man doe, he shall then liue in them; I am the Lord. Rom. 10.5. Which is cited by the Apostle, Rom. 10.5. where he saith, Moses thus describeth the righteousnesse which is of the Law, that the man which doth these things, shall liue thereby. I say, the word (Life) doth not onely signifie that life, namely, eternall life and saluation, but it signi­fies also tranquillity of mind and conscience, peace and comfort, and the well being of the soule in this life: for that is agreeable to the context and present purpose of the Apostle, as I shewed Verse before, when hee said hee was aliue. We are thus to vnderstand him, that hee was quiet and at peace in himselfe, he thought himselfe, in re­gard of his spirituall state, exceeding well and in very good case; and so indeede the word (Life) is here to be taken, not only for eternall life and saluation, but also for peace, comfort, tranquillity of mind and conscience, and the well being of the soule in this life.

Was found, that is, of mee my selfe, it fell out and it proued to be to me to death, and I found it so. Now the word (Death) is here opposed to the word life before expressed, and it signifies not onely eternall death and damnation, but also disquietnesse, and trouble of mind and conscience, and a wretched miscrable case in this life. And so the meaning of those words (was found) is this; It fell out and proued to be to mee to the disquiet and trouble of mind and conscience, and made me liable to e­ternal death & damnation, and I found it so to be to me.

Thus then conceiue we the meaning of the Apostle in the words of this Verse, as if he had said,

And that Commandement of God that forbids lust, and condemnes it, euen that selfe-same Commandement that was giuen and ordayned of God, for the good of such as should yeeld perfect obedience to it, euen for the tranquillity of their minds and consciences, and for the peace, comfort and well [Page 218] being of their soules in this world, and for their eternall happi­nesse and saluation in the world to come, fell out and proued to be to me, to the disquiet and to the trouble of my mind and con­science, and made me lyable to eternall death and damnation, and I found it so to be to me.

Here first obserue we, that the Apostle saith, That Com­mandement of God, euen that selfe-same Commandement that God gaue and ordayned to life, fell out to him to death, and was found to be to him to the discomfort of his soule in this world, and to make him lyable to eter­nall death and damnation in the world to come. Whence we easily take vp this conclusion,

That the Word of God, euen that Word that God gaue, and appointed to be a Word of life and saluation; the same Word becomes to many, a word of death and damnation, and is found so to be to many; and that very Word of God, that is by Gods appointment, in the true and proper vse of it, a Word of life & saluation, is found to be to many, a word of death and damnation. The A­postle here affirmes it of the Law of God, and it is true also of the Gospell. Though God gaue the Gospell, and ordayned it for the bringing of men to beleeue in Christ, and so to life and saluation, and it is his arme and power to saluation, Rom. 1.16. Rom. 1.16. yet to many it turnes to hurt, e­uen to their death and damnation: yea, the point may be generall, and may thus be conceiued:

That the selfe-same things, Doct. 1 The same things that by Gods appoint­ment, in the proper vse of them, are for the good of men, fall out to many to their euill. 2. Cor. 2.16. that by Gods appointment, in the true and proper vse of them, are for the good of men, those turne to the hurt and to the euill of many, and fall out to many to their euill. And this may be fur­ther cleered by many particulars: as,

First, the Word of God, euen the sweet and sauing Word of God, that Word that God hath ordayned to bring men to life and saluation, that is found to some the sauour of death and of damnation, 2. Cor. 2.16.

So the Sacraments, which by Gods appointment, in [Page 219] the true and proper vse of them, are seales of the Coue­nant of grace, they proue to some to be seales of iudge­ment and damnation.

The holy Angels, by Gods appointment, are ministring spirits for the good of the heires of saluation, Heb. 1.14. Heb. 1.14. And yet they are found to be to many, executioners of Gods wrath and vengeance, as to Pharaoh, to Sancherib, and other such like.

So, wit, honor, commendation amongst men, riches, and the like, are, by Gods appointment, in the true and proper vse of them, for the good of men, and yet they are found to many, to be to their euill and to their bane; as Achitophels wit was found to be his ruine, Hamans honor and his aduancement turned to his fearefull downefall; Act. 12. and Herods applause giuen him by the people, Act. 12. was turned to his vtter destruction: and many find their wealth and their outward prosperity to be their ruine, Psal. 69.22. Psal. 69.22. And as Salomon saith, Pro. 1.32. Ease slayeth the foolish, and the prosperity of fooles destroyeth them.

I might instance in many other particulars, and shew that the same things, that by Gods appointment, in the true and proper vse of them, are for the good of men, are found to be to the hurt of many, and fall out to many to their euill: and the reasons of it are these:

First, many are not capable of that good, Reasons. 1 that is to be found in such things as God hath ordayned to be for the good of men, in the true and proper vse of them, being vnregenerate, Rom. 8.28. and as yet in their naturall state and condi­tion, and being not in couenant with God: for as all things worke together for the best, vnto them that loue God, euen to them that are called of his purpose, Rom. 8.28. So all things worke together for the worst, to those that are yet vnregenerate; and so they are not capable of that good that God ordaynes to be in the true vse of good things.

Againe; Secondly, 2 many haue in their hearts such ex­treme poyson, as it poysons euery thing they meete with­all. [Page 220] As a bad stomacke turnes the best meate into bad humours: so their corrupt hearts doe corrupt and poy­son euery thing they haue, and euery thing they meddle withall, and they peruert good things, and turne them to a wrong vse; and the better gifts they haue of body, mind, or outward state, the worse they are, peruerting and abusing those good gifts. And therefore this wee may resolue on as a certayne truth, that the same things that by Gods appointment, in the true and proper vse of them, are for the good of men, are found to be to the hurt of many, and fall out to many to their euill and to their hurt.

This being a truth, Vse 1 it serues first, to discouer to vs, that many men in the top of their happinesse, Many men in the top of their happinesse, are full of miserie. as they count it, that is, in the midst of their plenty and store of good things, euen of things good in themselues, and good in the true and proper vse of them, are notwithstanding full of misery; for why? many times euen those good things that men inioy in abundance, are found to be to their hurt, and to their euill; yea, many times to their bane, and to their destruction. For example: men enioy abun­dance of wealth and outward things, which by Gods ap­pointment, in the true and proper vse of them, are for the good of men; yet they, through the poyson of their owne hearts, abuse those good things to pride, to wan­tonnesse, to oppressing of others that are not so rich as they: and so those good things are made instruments and meanes of euill to them, and are found to be to them to their hurt, euen to the hastening of Gods punishing hand on them in this world, and, without repentance, to the aggrauating and increasing of their wo, and iudgement, and damnation in hell: and therefore in the midst of their happinesse, (as they esteeme it) they are most wretched and miserable.

Againe, Vse 2 is it so, that the same things, that by Gods ap­pointment, in the true and proper vse of them, are for the [Page 221] good of men, We are not to rest in the ha­uing and en­ioying of good things. are found to be to the hurt of many and to their euill? Surely, then this must teach vs, not to rest in the hauing and enioying of good things, whether the good things of this life, or the good things of the life to come, and thinke our selues happy and blessed of God, if we haue and enioy good things: for so we may deceiue our selues: those good things may be to our hurt and to our euill. And herein many deceiue themselues; they thinke, if they haue good things, they are happy; and if they haue abundance of wealth, they blesse themselues, and thinke certainely they are blessed of God, and sticke not sometimes to say, that God hath blessed them with such and such things, and they doubt not but that they are in the fauour of God, and it shall goe well with them. Poore soules! they may deceiue themselues; thou maist haue abundance of Corne, Wine, and Oyle, Psal. 104.15. which indeed are by Gods appointment for the good of men, Psalm. 104.15. and yet haue no true comfort in those things, but find them to be to thy hurt and to thy bane, Eccles. 5.12. and reserued to thee for thy euill, Eccles. 5.12. For why? it may be the Lord hath giuen thee wealth, and abundance of outward things, in wrath and iudgement, not in mercy, as thus; Psal. 17.14. It may be he hath giuen them as thy portion, Psal. 17.14. and thou art to looke for no other good from his hand, yea, Iam. 5.5. he hath giuen them for thy fatting against the day of slaughter, Iam. 5.5. for increase of thy iudgement & con­demnation, and the more thou hast, the more art thou to be accountable for at the day of Iudgement, and the hea­uier shall be thy iudgement and condemnation: and therefore rest not in the hauing of good things, & thinke that therefore thou art blessed of God. No, no: we are not to rest in the hauing of good things that belong to life and saluation, in hauing the Gospell and the meanes of saluation; thou maist haue the Gospell and enioy the meanes of saluation, and yet find them to be to thy hurt and deeper condemnation, yea, one day nothing more [Page 222] galling thy conscience, then the sweet and comfortable doctrine of the Gospell.

‘ Aske a conscience despayring of Gods mercy, Note. what com­fort it finds in the sweet promises of the Gospell? and it will tell you, None at all;’ and therefore wee are not to rest in the hauing of good things of this life, or be­longing to the life to come, and thinke our selues happy if we haue them: but labour we for a further matter, that those good things may be found to be to our good, that we may find true comfort in them.

How is that, may some say? Surely, thus, wee must neuer rest, till wee find that wee haue part in the merit of Christ, and that the good things that wee enioy, are to­kens and pledges of GODS loue towards vs in and through him.

And secondly, we must labour for grace in our hearts to make a right vse of those good things, that wee may vse them to the glory of God and good of our selues and others, and that they may be helps to further vs in the way of godlinesse, and to eternall life and saluation; and then doubtlesse we shall find them to be to our good and to our comfort.

The next thing that comes to be considered, is this, the Apostle saith, The Commandement was ordayned to life: the proper and naturall end and vse of the Law of God was life, that is, the Law was giuen of God, and orday­ned for the good of such as should perfectly obey it, e­uen for the tranquillity of their minds and consciences, for the well being of their soules in this life, and for their eternall happinesse and saluation in the Life to come. Hence this point might be stood on; I will but onely point at it. Doct. 2

That the perfect fulfilling of the Law of God brings life and saluation, Perfect fulfil­ling of the Law of God brings life and saluation. and the way to life and saluation is the perfect fulfilling of the Law of God. Howsoeuer no man, since the fall of Adam, being but a meere man, is able [Page 223] perfectly to fulfill the Law of God, in his owne person, and so cannot be iustified by the Law in the fight of God, and by the Law fulfilled by himselfe can come to life and saluation, Gal. 3.21. Gal. 3.21. If there had beene a Law giuen which could haue giuen life, verily righteousnesse, that is, iustifica­tion, should haue beene by the Law. Yet this is a truth, that the perfect fulfilling of the Law, brings life and saluati­on, and the way to life and saluation, is the perfect fulfil­ling of the Law of God: yea, this is so true, that Christ himselfe brings none to life and saluation, but by his per­fect obedience, and by his perfect fulfilling of the Law of God for them; true beleeuers come to life and salua­tion by the perfect fulfilling of the Law of God, not in their owne persons, but in Christ their Head and Sauiour; and hee hauing perfectly fulfilled the Law of God for them, is made righteousnesse to them, 1. Cor. 1.30. 1. Cor. 1.30. He is made to such as truly beleeue in him, Wisedome, Righteous­nesse, and Sanctification and Redemption.

For indeed both the Law and the Gospell, How the Law and the Gos­pell agree, and how they dif­fer. in the gene­rall matter of them, require iustice and righteousnesse to saluation, therein they consent and agree. But here is the difference; the Law requires righteousnesse inherent and personall, and the Gospell, that requires righteousnesse imputed, righteousnesse inherent in Christ, and made ours by apprehension and application of faith: and so it is a truth, that the way to life and saluation, is the per­fect fulfilling of the Law of God, and Christ iustifies true beleeuers, not onely by his death and suffering, freeing them from the guilt and punishment of their sinnes, but also by his perfect fulfilling of the Law of God for them, by his actiue obedience. Let it suffice to haue touched that in a word.

The point I will stand on a little further offered to vs from hence, that the Law was giuen of God, and orday­ned for the good of such as should perfectly fulfill it, namely, for the tranquillity of their minds in this life, and [Page 224] for their eternall happinesse and saluation in the life to come, is this:

That there is much comfort in doing the Will of God, Doct. 3 and in yeelding sound & sincere obedience to the Com­mandements of God, There is much comfort in yeelding sound and sin­cere obedi­ence to Gods Commande­ments. howsoeuer true beleeuers cannot in time of this life perfectly fulfill the Law of God, ac­cording to the exact rule and iustice of it in their owne persons, yet doubtlesse they fulfill it in Christ, Christ ha­uing fulfilled it for them; and their sound & sincere obe­dience to the Lawes & Commandements of God, yeelds to them a proportionable comfort, euen sound and true peace, and tranquillity of minde and conscience in this life, and assurance of eternall comfort, happinesse and saluation in the life to come; the Law of God is giuen and ordayned for the good of such as perfectly fulfill it; both in this life, and in the life to come.

Now true beleeuers perfectly fulfill the Law of God in Christ, as they are one with him by faith, and in their owne persons they yeeld sound and sincere, though not perfect obedience to the Will of God reueyled in his Word, and that which is lacking and defectiue in their o­bedience, is supplyed by the perfect righteousnesse of Christ: and so, without question, it yeelds to them much comfort, peace, and tranquillity of mind and conscience in this life, and certayne assurance of eternall happinesse and saluation in the Life to come, and the Lord hath pro­mised so to reward it; and for this we haue further plaine euidence and testimony of Scripture.

Psal. Psal. 19.11. 19.11. Dauid saith, that in keeping the iudgements, that is, the Lawes and Commandements of God, There is great reward. Heb. 6.9, 10, 12. Heb. 6.9. saith the Author of that Epistle, We are perswaded of you such things as accompany saluation. Then Ver. 10.11. he subioynes, For God is not vnrighteous, that he should forget your worke and labour of loue, which yee haue shewed towards his Name, in that yee haue ministred to the Saints, and doc minister your doing of good duties. And [Page 225] we desire that euery one of you doe shew the same diligence, to the full assurance of hope vnto the end. 2. Cor. 1.12. 2. Cor. 1.12. saith the Apostle, This is our reioycing, the testimonie of a good conscience, that in simplicity and godly purenesse, and not in fleshly wisedome. As if hee had said, This yeelds vnto vs much comfort and matter of great reioycing, that our hearts witnesse with vs, that we haue behaued our selues in simplicitie and godly purenesse, and in all holy obedi­ence to the Will of God, in doing our dutie: and to this purpose is that, Deut. 30.15, 16. Behold, saith MOSES, Deut. 30.15, 16 I haue set before thee this day life and good, death and euill: In that I command thee this day to loue the Lord thy God, to walke in his wayes, and to keepe his Commandements and his Ordinances, and his Lawes, that thou maist liue and be mul­tiplyed, and that the Lord thy God may blesse thee in the Land, whither thou goest to possesse it. These and many other te­stimonies of Scripture doe make this a cleere truth, That the sound and sincere obedience of true beleeuers to the Will of God reuealed in his Word, to the Lawes and Commandements of God, yeelds them much comfort, much peace and tranquillity of minde and conscience in this life, and certaine assurance of eternall happinesse and saluation in the life to come: and the reasons of it bee these:

First, Reasons. 1 their sound and sincere obedience to the Com­mandements of God, is a fruit of their true iustifying faith, and the end of that faith is eternall life and saluati­on. 1. Pet. 1.9. Receiuing the end of your faith, 1. Pet. 1.9. euen the saluation of your soules.

And secondly, 2 God hath bound himselfe by his pro­mise, of his mercy, to reward the holy obedience of his children, and not to let the least good duty done by them, to goe vnrewarded. Mat. 10.42. Mat. 10.42. The giuing of a cup of cold water shall not lose his reward. And there­fore it is as possible that God should lye, or deny Him­selfe, which is altogether impossible, as that true belee­uers, [Page 226] yeelding sound and sincere obedience to the Com­mandements of God, should fayle to finde much com­fort, peace and tranquillity of minde and conscience in this life, and certaine assurance of eternall life and salua­tion in the life to come.

This truth serues first to answere an old rotten cauill of the wicked and prophane, Vse 1 A cauill of the wicked against Gods children answered. Malac. 3.14. against Gods children and seruants, euen that cauill that was rife and common in the dayes of the Prophet Malac. 3.14. We there finde that the wicked of his time sayd, It is in vayne to serue God: and, What profite is it that we haue kept his Comman­dements, and that we haue walked humbly before the Lord of hoasts? And this is the very speech and language of ma­ny wicked persons in these our dayes. Many wicked per­sons, seeing Gods children carefull to keepe good con­science in all things, and that they hold on a strict course in holinesse and in all good duties, and in yeelding obe­dience to the Commandements of God, and that they will not lye, nor sweare, nor breake the Sabbath, nor giue themselues liberty (as they doe) to follow after the pleasures and profits of the world; commonly they open their mouthes wide against them, and thus they cauill a­gainst them with a kinde of insulting ouer them; Oh, say they, what good comes of your strict and precise course of life? what are you the better for it? are you better then wee that are not so strict as you are? Nay, doe you not see that we thriue and prosper, and come forward in the world, and you thriue not, but are crossed in your dealings? and are yee not hated and contemned of all? doe not you lose many a sweet morsell, and many a pen­ny, and many a pound that you might haue, if you would doe as others doe? And I pray you then, what good get you by your strict course of life?

Thus commonly the wicked and prophane haue their mouthes opened against Gods children, in re­spect of their care to doe the Will of GOD, and [Page 227] to obey him in all his Commandements.

Now the Doctrine deliuered affoords to Gods Chil­dren an answere to this cauill: thus they may answere them and stop their mouthes, they may tell them, and that truely,

That they finde much good by their holy course of life, and in yeelding sound and sincere obedience to the Commandements of God: for why? it yeelds them much tranquillity of minde and conscience; it yeelds them much peace and comfort, yea, such peace of minde and conscience, as passeth all vnderstanding, and it yeelds them certayne assurance of eternall life, happi­nesse, and saluation of their soules and bodies in the Kingdome of heauen. And is that no matter of benefit? Can they then bee said to get no good by their holy course of life? Oh! the good and profit of it is vnspeak­able, farre surpassing the good that comes of siluer, gold, or all riches: and this may silence the wicked, and stop their mouthes, cauilling against Gods Children.

Againe, the doctrine deliuered, Vse 2 serues as a notable ground of comfort to Gods Children in time of their greatest trouble and distresse: Comfort to Gods children in their grea­test distresse. For what though they be troubled and vexed in the world, they are hated, con­temned of all, they vndergoe many wrongs and much hard measure at the hands of the wicked, yet they may be a comfort to them, and cheere vp their hearts, that howsoeuer they are troubled without, and there is no­thing but warre without, yet they haue peace within, their sound and sincere obedience to the Commande­ments of God, yeelds them tranquillity of minde and conscience, and certayne assurance that their end shall be happinesse and peace, as it is Psal. 37.37. we reade Isai. 38. Psal. 37.37. Isai. 38.3. that when good King Ezekiah had receiued the sentence of death in himselfe, this was his comfort, Ʋers. 3. that he had walked before the Lord in truth and in a perfect heart, and had done that which was good in his sight.

And so Gods children, in time of their greatest trouble and distresse, yea, when the pangs of death are on them, may cheere vp their harts with the remembrance of this, that they haue walked before the Lord in truth and in a perfect heart, and done that which was good in his sight; that will fill their hearts full of sweet comfort.

The Law, as the Apostle saith, was ordayned to life. And they shall find, that their sound and sincere obedience to the Commandements of God, duely considered, will put life into them when they are halfe dead, it will re­uiue their spirits, and cheere vp their hearts, giuing them peace and comfort in this life, and assurance of saluation in the life to come. Let Gods children thinke on this in their greatest troubles, let them be constant in well do­ing, and not be daunted; and when their Lord comes and sinds them so doing, they shall be blessed of him, and he shall make them Rulers ouer all his goods, Matth. 24.46, 47. Let all Gods children thinke on that to their comfort.

One thing yet remaynes to be noted in this Verse, namely this; The Apostle saith, The Law which was or­dayned to life, proued to be to him to death, and he found it so; he looking into the Law of God, it discouered to him his sinne, and withall it wounded his heart and consci­ence on the sight of his sinne, and he found that it did so.

Thus it must be with vs, Doct. 4 when we looke into the Law of God, The Law must not only bring vs to a sight of our sinnes, but also sinite our heart with sor­row for them. Act. 2.37. and examine our selues by that; we are not only thereby to come to a sight of our sinnes, but on the sight of them, wee are to finde our consciences and our hearts smitten thorow with sorrow for them, as they, Act. 2.37. on the sight of their sinnes were pricked in their hearts, they were wounded in their soules. It is said, that DA­VIDS heart smote him when hee had numbred the people, 2. 2. Sam. 24.10. Sam. 24.10. So must it be with vs on the sight of our sinnes; Vse. we must find our hearts smitten and wounded, we must see our selues vnder the curse of the Law, lyable to all plagues and iudgements in this life, and to euerlasting [Page 229] perdition in the life to come, and so haue our hearts tho­rowly humbled for our sinnes.

Many faile, and are defectiue in this; they content them­selues with some generall sight and sense of sinne, and with some light and vanishing touch of conscience, cau­sing them to send out a naturall sigh or sob, but their hearts are neuer truely pressed and broken by the excee­ding waight and burden of any one sinne: wee must find our hearts wounded, broken, and thorowly humbled on the sight of our sinnes: and vnlesse on the sight of our sinnes we be brought to a feeling of our owne deserued damnation, wee are not capable of the grace of Christ to saluation.

IN this Verse the Apostle giues the reason of that he said in the Verse foregoing, that the Commandement fell out to be to him to death, and hee makes knowne, that the cause of that was his own corruption and sinne, and hee cleeres the Law in that respect, and hee shewes that the Commandement was not the proper cause of death to him, but only an occasion, and that oc­casion was thence taken, and none giuen, Sinne tooke oc­casion by the Commandement, and thereby slue him: and withall he shewes how, and by what meanes sinne taking occasion by the Commandement, did by the Comman­dement slay him, namely, by deceiuing him. Sinne, saith he, tooke occasion by the Commandement, and deceiued mee, and so by the Commandement slue me.

Here then is laid before vs, that the Law only occasio­nally slue the Apostle, and that the proper cause of it, that the Commandement fell out to be to death to him, [Page 230] was his owne corruption. And secondly, that his owne corruption taking occasion by the Commandement, de­ceiued him, and so by the Commandement slue him. In these two things stands the general matter of this Verse, For sinne tooke occasion by the Commandement.

These wordes wee haue, Vers. 8. where I shewed the meaning of them: therefore I will not now stand on e­uery word particularly; we are thus to conceiue them, as if the Apostle had said, Interpretation For the corruption of my nature, being stirred vp by the knowledge and due considerati­on of that Commandement of God, that forbids lust, and condemnes it, though no occasion was giuen from that Commandement, yet the corruption of my heart tooke occasion on that Commandement to be stirring and working, and thereby deceiued me.

These words (Deceiued me) are diuersly expounded. Some would haue the word (Deceiued) to be vnderstood not of sinne it selfe, but of the knowledge of sinne, and the meaning to be this, that at length the Apostle percei­ued, how farre he had beene deceiued, and came to know how farre he had beene led out of the way by sinne. But indeed that is a forced Exposition, and it offers violence to the Text and to the drift of the Apostle. The word (Deceiued) rather points out the proper effect of sinne, ta­king occasion by the Law, which is to deceiue; and that we may rightly vnderstand it, know, the word here ren­dred (Deceiued) comes from a word that properly signi­fies to seduce, or to draw out of the way by enticement, by perswasion, or by insinuation; as a Thiefe sometimes perswades a Traueller to leaue the ordinary way in which he is going, and to take some by-path, insinuating with him, and perswading him it is better, more easier, or more pleasant for him, and such like. And in this sense we find the word vsed, Ephes. 5.6. Ephes. 5.6. where the Apostle saith, Let no man deceiue you with vaine words. As if hee had said, Let no man seduce you, and draw you out of the way, to the [Page 231] committing of those sinnes before named, perswading with you that there is no such danger in them, as I tell you of: his words are but wind, they are vaine wordes. Certainely these sinnes pull downe the wrath of God on the children of disobedience. I et no man therefore per­swade you to the contrary, and so deceiue you. That is the proper signification of the word; and so the meaning of the Apostle in this place is this, as if he had said,

Sinne tooke occasion by the Commandement, to be stirring and working in me, and inticed me, and perswa­ded with me, not to obey the Commandement of God, but rather to yeeld to the lusts of mine owne heart, and to fulfill them, as things farre better and more pleasant, yea, it insinuated with me, that the more the things were forbidden and condemned, the more sweet and the more pleasant would be the doing of them, as it is Pro. 9.17. Pro. 9.17. Stollen waters are sweet, and hid bread is pleasant. And by this meanes it drew mee out of the way of obedience to the Commandements of God, and to the committing of sinne, and so deceiued me, and thereby slue me. (Thereby) that is, by the same Commandement.

Sinne tooke occasion by the Commandement, and deceiued me, and by the same Commandement slue me. The meaning of that is this; the same Commandement, I being guil­ty of the breach of it, bound mee ouer to the curse, and made me see my selfe lyable to the wrath of God, and to eternall death and damnation; and so, by the same Com­mandement sinne wounded my conscience, and gaue a deadly blow to my soule, it slue mee spiritually. Thus then conceiue wee the meaning of the Apostle, as if hee had said,

For the corruption of my heart tooke occasion on that Commandement of God, that forbids lust, and condemnes it; though no occasion was thence giuen, yet it tooke occasion thereby to be stirring in mee, and it inticed mee, and perswaded with mee, not to obey [Page 232] the Commandement of God, but to yeeld to the lusts of mine owne heart, and to fulfill them, as things farre bet­ter and more pleasant, yea, rather to doe things because they were forbidden and condemned, as more sweet and pleasant in the doing of them; and by that meanes it drew me out of the way of obedience to the Comman­dement of God, to the committing of sinne, and so de­ceiued me, and then by the same Commandement I being guilty of the breach of it, and thereby bound ouer to the curse, and made lyable to eternall death, sinne woun­ded my conscience, and gaue my soule a deadly blow, it slue me spiritually.

First here note wee, that the Apostle still goes on in cleering the Law of God from all fault and blame. Ha­uing said in the Verse before, that the Commandement was found to be vnto him vnto death; In this Verse hee cleeres the Commandement, and layes the fault and blame where it ought to lye, namely, on the corruption of his owne heart, that the corruption of his owne heart tooke occasion to be stirring in him, and by the Com­mandement slue him. Hence then wee may see, how wee may cleere the Law and the Word of God, though it proue and fall out to be to some a sauour of death and damnation.

The fault is not in the Law of God and in the Word of God, Doct. 1 The Word of God cleered, though to some it be­come a sauour of death. but in the corruption of their owne hearts. This point we handled Verse the eighth, and I will not now stand on it.

In the next place obserue wee, that the Apostle saith, Sinne tooke occasion by the Cōmandement, and deceiued him, it inticed him, and perswaded with him not to obey the Commandement of God, but to yeeld to the lusts of his owne heart, and to fulfill them as things farre better and more pleasant, and so deceiued him, and drew him to the practice of sinne. Hence wee are giuen to vnderstand thus much:

That the corruption of the heart is of a subtill and de­ceiuing nature, Doct. 2 Inbred cor­ruption is of a subtill and de­ceiuing na­ture. that sinne and corruption that is in the hearts of men, deceiues them, and by deceit drawes them to the practice of sinne, it sets on sinne many fayre glos­ses and goodly colours, and so inticeth men, and per­swades them to the practice of it, and by many coloura­ble pretences it drawes men out of the way of obedience to the Commandements of God, to the committing of sinne: inbred corruption playes the cunning Sophister with men, and deceiues them. And hence it is, that the holy Ghost exhorts, Heb. 3.13. Heb. 3.13. Ephes. 4.22. Take heede lest any of you be deceiued through the deceitfulnesse of sinne. And Ephes. 4.22. the Apostle calls the lusts that arise from the corrup­tion of nature, deceiueable lusts, or lusts of deceit.

2. Chron. 29.11. we read, 2. Chron. 29.11. that Hezekiah giues this ad­uertisement to the Leuites, Now my sonnes, (saith he) bee not deceiued. As if he had said, Let not your owne hearts deceiue you, and draw you from the performance of your office and dutie; looke to your Office, and performe it. And to this purpose many other testimonies might bee brought, setting forth the subtiltie and the deceiuing na­ture of the heart of man: but that wee may better con­ceiue the point, and that it may be more profitable to vs, I hold it needfull to instance in some particular wayes, How many waies it de­ceiues men. by which inbred corruption playes the Sophister with men, and deceiues them, and drawes them to the practice of sinne; for haply some may say, Wee easily yeeld, that the corruption of nature is of a subtill and deceiuing na­ture; but how doth it deceiue men, we would willingly know, for the satissying of such as may thus desire it, I will stand to shew how the corruption of the heart de­ceiues men, and know that the wayes by which the cor­ruption of the heart deceiues men, and drawes them on to the practice of sinne, are especially these:

First, it deceiues men, by blinding their iudgement. In respect of themselues it makes them looke outward, [Page 234] and not inward, that is, it makes men see, and take notice of the sinnes of others, and not of their owne sinnes, it makes men see that to be a sinne in others, which they see not to be a sinne in themselues, yea, to see little faults, e­uen faylings in others, and not greater and grosse sinnes in themselues; Matth. 7.3, 4. according to that, Matth. 7.3, 4. Why seest thou a Mote that is in thy brothers eye, and perceiuest not the Beame that is in thine owne eye? Or how sayest thou to thy brother, Suffer me to cast out the mote out of thine eye, and behold, a beame in thine owne eye?

Secondly, 2 the corruption of the heart deceiues men, and drawes them on to the practice of sinne, by setting before them the pleasantnesse of it, and by perswading them, that the more vnlawfull a thing is, the more sweet and pleasant it is: for example, a man that is greedy of gaine, his corrupt heart tells him, if he can fetch in com­modity by a crafty head, by a lying tongue, by a deceit­full hand, or by violent meanes, it is farre sweeter, and much more worth then that which comes in by lawfull meanes, Pro. 20.17. as Salomon saith, Pro. 20.17. The bread of de­ceit is sweet to a man, but afterward his mouth shall be filled with grauell.

Thirdly, 3 the corruption of the heart deceiues men, and drawes them to the practice of sin, by perswading them, that some things forbidden in the Law of God are good and profitable; as some kinde of lyes, a little breaking of the Sabbath, and selling some little commodities on the Sabbath, and doing a little in the Morning or Eue­ning on that day, Vsury, and such like. Thus was Saul deceiued, 1. Sam. 15. 1. Sam. 15.

Fourthly, 4 the corruption of the heart deceiues men, and drawes them on to the practice of sinne, by turning away their minds from thinking earnestly on the punish­ment due to sinne; Amos 6.3. it makes men put farre away the euill day, and approch to the seate of iniquity, Amos 6.3. It makes them thinke that the sinne is not so great, and ei­ther [Page 235] it shall haue no punishment, or but a small punish­ment; as the Deuill perswaded Eue, that shee should not dye at all, Gen. 3.4. Gen. 3.4. But it makes them thinke that they shall keepe sinne secret, or repent of it, and preuent the punishment, and so, in hope either of secresie, or of im­punity, it makes them bold to commit the sinne. And these wayes especially, besides many other, doth the cor­ruption of the heart deceiue men, and draw them on to the practice of sinne. And so we see the truth of this Po­sition: That the corruption of the heart is of a subtill and deceiuing nature, and no maruell: the reason of it is this:

It is the brood and off-spring of the Deuill, Reason. and hee is full of all subtilty, a lyar and deceiuer from the begin­ning, the father of lyes and of all deceit; and therefore it must needs be that sinne is of a deceiuing nature.

Now then this serues first, Vse 1 to discouer to vs whence it is, Whence it is that ignorant persons are easily drawne to sinne. that ignorant persons are so easily drawne on the pra­ctice of any sinne, be it neuer so grosse; surely, hence it is, The Deuill is a strong and subtill enemy, and they haue also in their owne bosomes another enemy both strong and subtill, the corruption of their owne hearts, that ioyneth hands with the Deuill, and they haue no­thing in them to oppose to the force and subtilty of those enemies, they haue neither knowledge nor grace to with­stand them; for so long as they be ignorant, they are gracelesse. Note. ‘An ignorant man or woman is a gracelesse man or woman;’ and therefore no maruell though they be easily drawne to the practice of any sinne, be it neuer so grosse: and so they are in a miserable case and condi­tion. Yea, the doctrine now deliuered, discouers whence it is that many that are renowned for wisedome in the world, and are indeed very wise, I meane, for worldly wisedome, they are able to foresee harmes and dangers, and to preuent them; whence (I say) it is, that such per­sons are easily foyled by the lusts of their owne hearts, [Page 236] and easily drawne on the practice of some foule sinnes: they are found to be Vsurers, Extortioners, Tauerne-hunters, Whore-hunters: and why? Surely, hence it is, though they be worldly wise, yet hauing no dram of true heauenly wisedome, the subtill corruption of their owne hearts easily circumuents them, and goes beyond them, and draweth them vpon the practice of sinne, notwith­standing their worldly wisedome.

Againe, Vse 2 is it so, that the corruption of the heart is of a subtill and deceiuing nature? We are to arme our selues against the subtilty of in-bred cor­ruption. Then we must take notice of the subtilty of it, and learne to arme our selues against the subtilty and cunning working of it. And in this re­spect many in the world are iustly to be blamed, they are ignorant of the nature of sinne, they know not the sub­tilty of it, and they are secure. Well, our duty is to take notice of the subtilty of our owne corrupt hearts, and we are to spie out the cunning working & sleights of them, and to arme our selues against them.

Labour thou to spie out the sleights and subtilties of thine owne deceiuing heart, how thine owne heart is ready to ioyne hands with the Deuill, to deceiue thee, and to draw thee to the practice of sinne, by blinding thy iudgement, by the pleasure of sinne, by the profits of the world, by turning away thy mind from thinking of the punishment of sinne seriously, and many other wayes, and arme thy selfe against these subtilties and sleights, and endeuour to preuent them.

Haply thou wilt aske me, Quest. How?

I answere, Answ. By these meanes:

First, 1 get thy iudgement cleered in respect of thy selfe, neuer rest, till thou be able to iudge aright of sinne in thy selfe, by the Word of God.

Secondly, 2 often meditate and thinke of the fearefull consequents and fruits of sinne, as the horror of a guilty conscience, anguish, feare, dread, trembling, amaze­ment, a fearefull expectation of Gods wrath and ven­geance, [Page 237] a standing subiect to all the plagues and iudge­ments of God in this world, and euerlasting perdition in the life to come.

Thirdly, remember that Gods eye lookes on thee, 3 and thou art euer in his presence; and he sees thee, whereso­euer thou art, yea, he sees the very secrets of thine heart.

Fourthly, 4 carry in thee a godly iealousie and suspicion of thy selfe, lest thine owne deceitfull heart should draw thee on sinne before thou be aware. For blessed is the man that feareth alway, but he that hardeneth his heart, Pro. 28.14. shall fall into euill, Pro. 28.14. And adde to these, frequent, 5 ear­nest, and hearty prayer, often and earnestly call on the Lord, that hee would giue thee wisedome and strength, against the strength and subtilty of thine owne decei­uing heart.

And if thou carefully vse these meanes, thou shalt find thy selfe in some good measure armed against the subtil­ties and sleights of thine owne deceiuing heart, and be able to preuent them: Note. and therefore be carefull in the vse of these meanes, and know, whosoeuer thou art, It is a worke of thy whole life, thus to spie out the subtilties of thine owne deceiuing heart, and to arme thy selfe against them; and if thou slacke this duty, sinne will deceiue thee. Remember the example of Dauid and Salomon, they were men of great wisedome and grace, and yet slacking this duty, they were surprised by their owne de­ceiuing hearts, and brought to the practice of sinne.

Be carefull therefore in spying out the sleights of thine owne deceiuing heart, and in arming thy selfe against them, and remember but this one thing, If thou suffer thy selfe to be deceiued by thine owne subtill corrupti­on, thou art in danger to be hardened, and then followes a fearefull condition.

We are further to marke, that the Apostle saith (Sinne) that is, his owne corruption tooke occasion by the Com­mandement, to be stirring and working, and it deceiued [Page 238] him, and it slue him on occasion of the Commandement of God, it inticed him to sinne, and then it wounded his conscience, and gaue a deadly blow to his soule, and made him lyable to the wrath of God, and eternal death and damnation. The Apostle ioynes these two together, as following one on the other, Sinne deceiued him, and Sinne slue him. Hence wee are giuen to vnderstand thus much:

That these two things euer follow one on the other, Doct. 3 sinne deceiuing, Sinne decei­uing, and sinne wounding the conscience, e­uer follow one the other. and sinne wounding the conscience, and making lyable to the wrath of GOD, and to eternall death & damnation; the corruption of the heart deceiues men, and by deceit drawes them vpon the practice of sin, and thereupon followes the wound of conscience, and a subiection to the wrath of God, and eternall death and damnation: in-bred corruption inticeth and perswades men to the practice of sinne, and vnder the colour of pleasure, or profit, or the like, it drawes them on the pra­ctice of it, but afterwards it brings on them horror of conscience, and without Gods mercy euerlasting confu­sion, it makes them lyable to plagues and punishments in this world, and to eternall plagues and punishments in the world to come. And for this, wee haue plentifull euidence and testimony of Scripture: Iob 20.12, 13, 14. Iob 20.12, 13, 14. saith ZOPHAR, Wickednesse is for a time sweet in the mouth: a mans owne heart deceiuing him, it makes sinne seeme sweet and pleasant to him for a time, and he hides it vnder his tongue, hee rowles it vp and downe in his mouth as some sweet morsell, he fauours it, and will not forsake it, but keepes it close in his heart, he makes much of it: but afterwards it turnes to gall and bitternesse in his bowels, and he finds it to be as deadly poyson to him, grinding and tormenting him inwardly in his soule and conscience.

And thus speakes Salomon of him that is drawne to the sinne of adultery, Pro. 6.32, 33. Pro. 6.32, 33. that howsoeuer his [Page 239] owne heart deceiues him, and by the pleasure of that sin, drawes him to the practice of it, yet afterwards it brings on him a wound, and dishonor, and destruction to his owne soule. Pro. 20.17. saith SALOMON, Pro. 20.17. The bread of deceit is sweet to a man, that is, that which is gotten by deceit, and by vnlawfull meanes, seemes sweet to a man in the getting, but afterwards it turnes to grit and grauell in his mouth.

And to this purpose wee haue many examples in the Booke of God, as that of Achan, Iosuah 7. he saith Vers. Iosua 7.21. 21. that his owne couetous and deceiuing heart set him on to lay his hands on a goodly booty, perswading him it would be much for his profit and aduantage, euen to take a goodly Babylonish garment, and two hundred shekels of siluer, and a wedge of gold. But afterward, by that meanes, besides the wound of a guilty conscience, it brought on him further trouble, euen a violent & shamefull death on him and all his, Vers. 25. 25 And so it was with wicked A­hab; his owne wretched and deceiuing heart inticed him to get away Naboths Vineyard, as a thing that lay very fit and commodious for him, yea, it drew him on to the murdering of Naboth, and to the shedding of his bloud most wickedly and most vniustly, that he might get pos­session of it, 1. King. 21.19. But afterward, 1. King. 21.19. that sinne brought vtter ruine and destruction both on him and his whole house. And many other examples might bee brought to this purpose, cleering this point, that in-bred corruption, the corruption of the heart, vnder the colour of pleasure, profit, or the like, drawes men vpon the pra­ctice of sinne, and after that, it brings on them horror of conscience, and it makes them lyable to plagues and pu­nishments in this world, and to eternall plagues in the world to come: and these two euer follow one on the o­ther, sinne deceiuing, & sinne wounding the conscience, and making lyable to the wrath of God, and to eternall death and destruction: And it must needs be so:

For men being drawne vpon the practice of sinne, Reason. they are made guilty of the breach and transgression of Gods Law; 1. Ioh. 3.4. for, Sinne is the transgression of the Law, 1. Ioh. 3.4. And being guilty of the transgression of Gods Law, they are lyable to the curse of the Law; and that is, all manner of plagues and iudgements in this world, and euerlasting plagues and iudgements in the world to come.

This serues to discouer the folly and madnesse of most men in the world. Vse 1 The folly of most in the world disco­uered. Are there not many in the world, that wittingly and wilfully rush and runne into knowne sins? Doe they not suffer themselues to be led by the lusts of their owne hearts, and to be drawne vpon the practice of sinne, by their owne deceiuing corruption, setting sinne before them, clothed in the habit of pleasure, or profit, or the like? For example; Doe not many suffer them­selues to be drawne on that sinne of powring in Wine and strong drinke, by the colour of the wine, and because it goes downe pleasantly, Pro. 23.31. as Salomon speakes? Pro. 23.31. Doth not that make many sit guzzeling in the Ale-house or Tauerne, when they should be in other places? Are not many drawne on to the practice of the sinne of Vnclean­nesse, by the pleasure of that sinne? And for the matter of Profit, alas, how doth that dazell the eyes of many, and make them, for the gaine of a penny, to lie, to sweare, to coozen and deceiue, yea, to breake the Sabbath? Doe not Victuallers, for the gaine of a penny, sell their Vic­tuals on the Lords holy Sabbath, and make no bones of breaking the holy Cōmandement of God? Poore soules! in so doing, what doe they? Surely, rush on their owne destruction: they bring on themselues guiltinesse of con­science, and they make themselues lyable to plagues and iudgements in this world, and, without Gods great mer­cy, to eternall plagues and iudgements in the world to come. And what folly and madnesse is it, for the enioy­ing of a little vanishing pleasure (for the pleasure of sinne [Page 241] is but for a season, Heb. 11.25.) and for the getting of some trifling profite, to runne into such fearefull danger? If a man gaine the whole world, and lose his owne soule, hee makes but a miserable bargaine. Therein then ap­peares the folly and madnesse of most, that they suffer their owne deceiuing hearts to impose on them, and to draw them vpon the practice of sinne, for a little vanish­ing pleasure or some trifling profite.

Againe, is it so, that the corruption of the heart, Ʋse 2 vnder colour of pleasure, profite, or the like, We must take heed, our own beguiling hearts deceiue vs not. drawes men on the practice of sinne, and after that, brings on them hor­ror of conscience, and makes them liable to plagues and iudgements in this life? Then we must take heede we be not coozened by our owne subtill and beguiling hearts, and that we suffer not them, vnder the colour of pleasure, profite, or the like, to draw vs vpon the practice of any knowne sinne.

Dost thou know the thing to bee euill, and to bee a sinne? Then take heede: let not thine owne deceiuing heart draw thee on the practice of it, by any colour whatsoeuer: remember what will follow after, euen hor­ror of conscience, and a standing subiect to all plagues in this world, and to eternall plagues in the world to come. ‘Yea, make account of Gods threatnings, Note. of plagues and iudgements denounced against sinne,’ to bee as certaine as present executions, as if thou shouldst presently feele them.

As if thou suffer thy selfe to be drawne on that beastly sinne of Drunkennesse, make account of the woes and plagues threatned against that sinne, as that it shall bite like a Serpent, and hurt like a Cockatrice, Pro. 23.32. Pro. 23.32. as presently to seize on thee. So, if thou suffer thy selfe to breake the Sabbath, for the gayning of a penny, or for a­ny vile pleasure, make account of that, that is threatned Ierem. 17.27. as presently to bee made good vpon thee, Ierem. 17.27. that a fire indeed shall be kindled in thy gates, and shall not [Page 242] be quenched, euen a fire vnquenchable, that shall deuoure all thy substance.

And so in other particulars, make reckoning of the Iudgements of GOD, threatned against any sinne whatsoeuer thou art guilty of, as presently to light on thee, thou wittingly and willingly committing that sinne. For indeede, if thou wittingly and willingly runne into any knowne sinne, thou hast no assurance to bee freed from the plagues and iudgements threatned a­gainst that sinne one minuite of an houre: thou canst not say, and make it good, when thou art quaffing and sing­ing in the Alehouse, that thou shalt make an end of thy drunken merriment, before Gods punishing hand light on thee. No, no, thou hast no warrant for it, it is the Lords patience, if hee throw not downe iudgement on thee presently. Therefore learne we to take heede of our owne deceiuing corruption; let it not, vnder the colour of pleasure, or profite, or the like, draw vs vpon the pra­ctice of any knowne sinne: if it doe, it brings on vs guiltinesse of conscience, and makes vs liable to plagues and iudgements in this world, and without Gods mer­cy, to eternall plagues and iudgements in the world to come; and wee cannot promise to our selues freedome from the punishing hand of God, and from his iudge­ments threatned against our sinne, one minute of an houre.

Now in the last place obserue wee, that the Apostle saith, that sinne tooke occasion by the Commandement, and deceiued him, and by the Commandement slue him. Sinne saith he, tooke occasion by the Commandement and deceiued me, and thereby slue mee: that is, as wee shewed, by the same Commandement, I being guiltie of the transgressi­on of it, and bound ouer to the curse of the Law, and made liable to the wrath of God, sinne wounded my conscience, and gaue a deadly blow to my soule, and slue me spiritually. The point hence is this:

That the Law of God wounds the conscience of such as are guiltie of the breach of it, Doct. 4 Gods Law wounds the conscience of such as are guilty of the breach of it, when they come to see their sinnes. when they come to a sight of their sinnes, it strikes a terror into them, and fills them full of feare and amazement, and a fearefull expe­ctation of the wrath and vengeance of God; it binds them ouer to the curse of the Law, and it condemnes them, and they are already condemned persons, and dead by the Law, that are guilty of the breach of it, being not freed from the curse and condemnation of it by Christ. And therefore the Apostle saith, Rom. 4.15. that the Law causeth wrath. His meaning is, that the Law being violated and broken, causeth wrath and vengeance to come on the breakers of it. The Law pro­perly, and by it selfe, doth not cause wrath; but ac­cidentally being violated and broken, it binds ouer to the curse of the Law, and so brings wrath and ven­geance on the breakers of it; for indeede the curse of the Law is due to euery one that breakes the Law in the least degree, being not freed from it by Christ. Deuter. 27.26. Cursed is hee that continueth not in all the wordes of this Law, to doe them. And therefore the Law of God wounds the conscience of such as are guilty of the breach of it, when they come to a sight of their sinnes; it striketh a terror into them, it binds them ouer to the curse of the Law, it condemnes them being not freed from it by Christ.

And this discouers the case and condition of such as are brought to a sight of their sinnes, Vse. The condition of such as are brought to a sight of their sinnes, being yet in their naturall con­dition disco­uered. and are yet in their naturall condition, and out of Christ: the Law of God wounds their conscience, it terrifies them, & condemnes them: but yet in this case there is difference betweene Gods Elect and the reprobate: for the reprobate, on the sight of their sinnes, are wounded by the Law to vtter despaire, and their wound and torment of conscience is but a beginning of hellish torment that shall last for e­uer, but Gods Elect being yet in their naturall conditi­on, [Page 244] and comming to a sight of their sinnes, the Law wounds their conscience, and terrifies them, and con­demnes them, yet withall, the Lord working graciously in them by his Spirit: The Law driues them to Christ, Gal. 3.24.

As the sense and smart of a wound sends a man to the Chyrurgian: so the sense and feeling of sinne, sends Gods Elect to Christ the heauenly Physician; and Gods Elect being vexed and disquieted on the sight of their sinne, by the terrors and threatnings of the Law, are in better case then they, that neuer knew what the trouble of mind meant; for that trouble driues them to seeke to Christ.

And thus it must bee with vs on the sight of our sinnes: we must find our selues thereby driuen to Christ; and then happy wee, that wee haue beene troubled, for comming to Christ, weary, and loden, and groning vn­der the waight and burden of our sinnes; wee shall finde from him, ease, comfort, and refreshing, and eternall rest to our soules.

OVr Apostle hauing, in the Verse forego­ing, cleered the Law of God from being the cause of sinne, in this Verse hee con­cludes that point, and further strengthens his conclusion touching the Law, not to be the cause of sinne, by an Argument ta­ken from the nature and property of the Law of God; and he shewes, that the Law of God in it selfe, in it owne nature, is holy, iust, and good, and therefore cannot be [Page 245] the cause of sinne; that is his argument. Here then wee haue three things affirmed of the Law of God; that it is holy, that it is iust, and that it is good. And these three things are affirmed both of the whole Law in generall, and of that Commandement of God spoken of before in particular. Wherefore (saith the Apostle) the Law is holy, and the Commandement is holy, iust and good.

Wherefore the Law is holy, and the Commandement is holy.

Some make this difference and this distinction be­tweene these two words, Law and Commandement, in this place, Interpretation that the Law signifieth any Law of God whatsoe­uer, and that the Commandement signifieth only the affir­matiue Precepts. But that is but a nice distinction. Some againe thus vnderstand these two words, Law and Com­mandement, as if the Apostle had said, The Law, and whatsoeuer there is therein commanded. But indeed, that Interpretation doth not so fitly suite and agree to that which the Apostle said before, Vers. 7. Hee speakes not only of the Law of God in generall, but hee also giues instance of one particular Commandement, namely, of the tenth Commandement, Thou shalt not couet or lust, &c.

And therefore the word (Law) in this Verse, is to be taken as afore, for the whole morall Law of God, & the word (Commandement) is likewise taken for that parti­cular Commandement before spoken of, namely, that Commandement that forbids Lust, is holy, that is, is pure and vndefiled, and free from all stayne of falshood, er­ror, lyes, and sinnes, as Dauid saith, Psal. 12.6. Psal. 12.6. The words of the Lord are pure words, and they are like to siluer tryed in a furnace of earth, fined seuen-fold. And Iam. 1.27. Iam. 1.27. the Apostle ioynes these two together, pure and vndefiled (and iust) namely, righteous, hauing in it no wrong nor ini­quity at all, teaching and requiring such things as are iust, and cannot be taxed or reproued as vniust, or vne­quall [Page 246] in any respect. Psal. 19.8, 9. Psal. 19.8. The Statutes of the Lord are right. And Vers. 9. the Iudgements of the Lord are truth, and righteous altogether, (and good) that is, requi­ring and commanding only such things as are good, and forbidding the contrary all manner of euill, and shewing the good way in which men are to walke to life euerla­sting. And therefore Moses puts these two together, Deut. Deut. 30.15, 16. 30. ver. 15, 16. Behold, I haue set before thee this day life and good, in that I command thee this day to loue the Lord thy God. Thus then are wee to conceaue the Apostles meaning in the wordes of this Verse, as if hee had said,

Wherefore the whole morall Law of God, yea, euen that Commandement of God, that forbids Lust, is pure and vnde­filed, free from all pollution of falshood, error, lyes and sinnes, and is also righteous, hauing in it no wrong, nor iniquity at all, teaching and requiring only such things as are iust, and can­not be taxed as vniust, or vnequall in any respect: and it is likewise good, it requires and commands only good things, and forbids all manner of euill, and shewes the good way, in which men are to walke to life euerlasting.

Here first consider wee the whole Verse in generall. Wee see, the Apostle not only cleeres the Law of God, and frees it from some foule blots, that some might, or haply did blemish it withall: but here also he sets before vs the excellency of the Law, and giues to it excellent and worthy Titles, that it is holy, iust, and good. Now then the point hence is this,

That the Law of God, Doct. 1 and indeed the whole Word of God (for it is true of the whole Word) is a most ex­cellent Truth, The whole Word of God is a most ex­cellent Truth. it is such a Truth, as is holy, iust & good, it is a Truth that is pure, free from all stayne of error, false­hood, lyes, and sinnes, hauing no wrong nor iniquity at all in it, and it requires only good things, and forbids all manner of euill; and so it is a most excellent and heauen­ly Truth: and to this purpose the holy Ghost speakes [Page 247] plainely, and witnesseth this Truth to vs in many places of the Scripture. Pro. 8.6, 7, 8. saith Wisedome, Pro. 8.6, 7, 8. Giue eare, I will speake of excellent things, and the opening of my lips shall teach things that be right. 7. For my mouth shall speake the truth, and my lips abhorre wickednesse. 8. All the words of my mouth are righteous, there is no lewdnesse nor frowardnesse in them. And Psal. 19.7, 8, 9. saith DAVID, The Law of the Lord is perfect, conuerting the soule, the Te­stimony of the Lord is sure, and giueth wisedome vnto the simple. The Statutes of the Lord are right, and reioyce the heart, the Commandement of the Lord is pure, and giueth light vnto the eyes. The feare of the Lord is cleane, and en­dureth for euer: the Iudgements of the Lord are Truth, and righteous altogether. And Psal. 119. in many places of it, Dauid giues these excellent Titles to the Law of God, and to the Commandements, that they are pure, and iust, and righteous, and true, and good, and the like. Rom. 12.2. saith the Apostle, Be changed by the renewing of your mind, that yee may proue what is the good will of God (meaning his will reueyled in his written Word) acceptable and perfect. And to this purpose we might bring many other testimo­nies, giuing euidence to this Truth; That the Law and Word of God is a most excellent and heauenly Truth, pure and free from all stayne of error, falshood, lyes, and sinnes, and iust, and righteous, hauing no wrong, nor ini­quity at all in it, and commanding only good things, and forbidding all manner of euill. And the reasons of this truth are,

First, Reasons. 1 the Law and Word of God are breathed out from the Lord himselfe, it comes from him as his expresse Image, it beares the stampe and image of God himselfe, who is most holy, iust, and good, yea, holinesse, iustice, and goodnesse it selfe, and it hath beene published by the ministery of holy men of God, as they were moued by the holy Ghost, 2. Pet. 1.21.

Secondly, 2 the Law and Word of God expresseth the [Page 248] holy and vnchangeable will of God, according to which he would haue vs to frame our hearts and liues, it is the perfect rule of holinesse, righteousnesse, and goodnesse; and therefore it must needs be in it selfe holy, and iust, and good, and so a most excellent and heauenly Truth. Now then to make vse of this,

First, Vse 1 this serues to point out the preferment of the Law and Word of God, The prefer­ment of the Law and Word of God, aboue all other lawes and writings. aboue all Lawes and Writings of men whatsoeuer; this makes knowne to vs the priui­ledge and preferment that the Law and Word of God hath aboue all other Lawes and Writings whatsoeuer; for in other Lawes and Writings there is found some er­ror or sinne, but the Law and Word of God is a most ex­cellent and heauenly Truth, breathed out from the Lord himselfe, bearing his Image, and so most pure, iust, and good, free from all stayne of error and sinne, yea, herein appeares the priuiledge of Gods Church and People, aboue all other people in the world, in that they haue a Law and Word so excelent and heauenly, and so holy, and so iust, Deut. 4.8. giuen to them, as Moses said, Deut. 4.8. What Nation is so great, that hath Ordinances and Lawes so righteous, as all this Law which I set before you this day? and Psal. Psal. 147.19, 20 147.19, 20. saith the Psalmist, The Lord shewes his Word vnto IAACOB, his Statutes and his Iudgements vnto ISRAEL; he hath not dealt so with euery Nation, neither haue they knowne his Iudgements. This is our pri­uiledge and perferment in this Land, aboue many Nati­ons in the world: The Lord hath vouchsafed to vs his holy and iust Law and Word, yea, his holy Gospell, which by a speciall kind of excellency is called, The good Word of God, Heb. 6.5. Heb. 6.5. And wee are to carry our selues answerable to such a priuiledge and preferment.

For a second vse of this; Is it so, that the Law and Word of God is a most excellent and heauenly Truth, holy, and pure, and iust, and good? Surely then, our du­ty is to acknowledge it so to be, and to esteeme it so to [Page 249] be. And the Lord vouchsafing to vs his holy, iust, Vse 2 Our duty, in respect of the excellency of the Word of God vouch­safed vnto vs. and good Word, we are to carry our selues answerable to the holinesse, righteousnesse, and goodnesse of it. Shall the Lord betrust vs with his excellent and heauenly Truth, his holy, iust, and good Word, the Rule of all holinesse, iustice, and goodnesse; and shall wee carry our selues as those that want this excellent Truth? Shall we carry our selues as Turkes, and as Pagans that know not God, and haue not his holy & good Word vouchsafed vnto them? If wee doe, in the end it will turne to our shame and re­proch, yea certainely, without Gods great mercy, to our euerlasting shame and confusion, and to our deeper con­demnation.

And yet thus it is with many of vs; many amongst vs wil sometimes confesse and say, We haue the holy Word of God amongst vs, wee heare many good things, and many holy and good Lessons are deliuered vnto vs from the Word of God; but alas, where is our answering of them? where is almost the man or woman, that suffer themselues to be changed into the mould & patterne of the good Word of God? Nay, doe not many carry them­selues, as if they had neuer heard one syllable of the good Word of God? are not many as vile and as wretched in the course of their liues, as if they had beene bred and brought vp among the wild Irish? Yea, I dare boldly speake it, though with griefe, you shall not finde such beastly Drunkennesse, and such bitternesse in Cursing, Swearing, Rayling, and the like, in a Country-Village or Towne, where they scarse heare one Sermon in a yere, as is to be found in some amongst vs, we hauing the ho­ly and good Word of God in plentifull measure vouch­safed vnto vs. And will not the Lord one day vifit for this? Yes assuredly, the Lord will one day require it at their hands that thus wretchedly carry themselues; ma­king light account, yea, abusing his holy & good Word sent vnto them; the Lord will not suffer a thing of such [Page 250] excellent worth, as his holy, iust, and good Word is, so to be contemned and abused. No, no, The Lord Iesus will one day shew himselfe from heauen in flaming fire, rendring vengeance. 2. Thessal. 1.3. To whom? Surely, To such as know not God, and to such as doe not obey vnto the Gospell of our Lord Iesus Christ, 2. Thessal. 1.8. And it shall be easier at the day of iudgement for very Pagans and Infidels, then for them that contemne and abuse the holy and good Word of God vouchsafed to them.

Oh then, learne wee (the Lord vouchsafing his holy, iust, and good Word to vs) to acknowledge the excel­lency of it, and to esteeme it according to the worth of it, and to carry our selues answerable to it; let it worke on vs, and transforme and change vs into the Image of it selfe, into holinesse, righteousnesse, and goodnesse: and then doubtlesse wee shall finde the comforts of it made good vnto vs; otherwise, euery good and holy instru­ction we haue heard out of the Word of God, shall one day be so many bills of Inditement against vs to con­demne vs, and shall aggrauate & increase our iudgement and condemnation.

Note we in the next place, the Apostle saith not onely thus, The Law is holy, but hee addes further, and the Commandement is holy, iust, and good, euen that Com­mandement of God that forbids Lust, is holy, iust, and good.

Hence wee are taught, Doct. 2 that wee must acknowledge all and euery one of Gods Commandements to be holy, Euery one of Gods Com­mandements is to be estee­med holy, iust, and good. Psal. 119.128. iust, and good, as Dauid did, Psal. 119.128. saith he, I esteeme all thy Precepts most iust, and hate all false wayes: and Vers. 151. All thy Commandements are true.

Thus must we doe: for indeed the Law of God is tho­row-out like it selfe in euery part and parcell of it, it is holy, Reason. iust, and good, and wee are so to acknowledge it, and so to esteeme of euery Commandement of God; that is our duty: and to helpe vs forward in this duty, know, [Page 251] that it is a sure signe of grace, when we can acknowledge euery Commandement of God to be holy, iust, & good, when we can iustifie the Wisedome of God in his Word, Matth. 11.19. Wisedome is iustified of her children; when a man can iustifie the Commandement of the Sabbath, the Commandement against Vncleannesse, and whatso­euer Commandement of God doth most crosse his owne corruption, that is an argument of grace and of an holy heart; then our eyes are opened to see the excellency of the Word of God. Euery wise worldling will be dispu­ting and reasoning against each Cōmandement of God, that in some thing it is too hard and too strict; as that, On the Sàbbath we are not to doe our owne wils, Isai. 58.13. but to call the Sabbath a delight, and to consecrate it as glorious to the Lord, and to honor him, not seeking our owne will, nor speaking a vaine word, Isai. 58.13. Oh that is too strict & too hard. That money is not to be giuen on Vsury; that our appa­rell must be modest and sober, what will some carnall person say, May we not a little follow the fashion? Wee shal then be nothing esteemed of in the world; that is too strict and too hard. And so for Gaming, Carding, and Dicing, may we not a little vse them? Well, know thou, whosoeuer thou art, it is a signe of a rotten and corrupt heart, thus to be reasoning against the Commandements of God: whosoeuer hath grace truly wrought in his heart, will iustifie euery part and parcell of the Word of God, and hold it to be most holy, iust, and good.

Come wee now to speake of the Titles and Epithites here giuen to the Law of God seuerally; and first (as you see) it is said to be holy, The Law is holy, and the Com­mandement is holy: that is, pure and vndefiled, free from all stayne of error, falshood, lyes, and sinnes: and that is a speciall property of the Law of God; the Law and Word of God is in it selfe, in it owne nature, holy and pure, hauing no manner of pollution cleauing to it at al; and we find this Title and Epithite (holy or pure) expres­ly [Page 252] giuen to the written Word of God in other places of it, as Rom. 1.2. Which he had promised afore by his Prophets in the holy Scriptures. So likewise, 2. Tim. 3.15. saith the Apostle to TIMOTHY; Thou hast knowne the holy Scrip­tures of a child. And so, Psal. 12.6. saith DAVID, The words of God are pure words. And, Psal. 19.8. The Com­mandement of the Lord is pure.

And to these, many other testimonies might be ad­ded, where this Epithite or Title (holy or pure) is giuen to the Law and Word of God. But I hold it not so need­full; I will rather shew, how and in what respect the Law and Word of God is said to be holy, that so we may rightly conceiue the holinesse and purity of it.

And to this purpose know we, The Law and Word of God is holy in three respects. that the Law and Word of God is holy & pure in three respects especially, name­ly, in respect of the Author of it, in respect of the matter of it, and in respect of the working of it.

As first, 1 it is holy and pure, in respect of the Author of it, because it comes from God, it is breathed out from the holy Spirit of God, he is the Author of it, who is ho­linesse it selfe.

Secondly, 2 it is holy, in respect of the matter of it, being the Wisedome and Truth of God reueiled, and it teach­ing a truth which is holy, euen the Truth, which is accor­ding to godlinesse. Tit. 1.1. Tit. 1.1. PAVL a seruant of God, and an Apostle of Iesus Christ, according to the faith of Gods E­lect, and the knowledge of the Truth, which is according to Godlinesse.

And it is holy, 3 in respect of the effect and working of it; because it sanctifies and makes other things holy, though not as a cause, as the bloud of Christ, and as the grace of Gods Spirit doe; for these two things as causes, doe sanctifie and make men holy; How the Word of God doth sanctifie. howsoeuer (I say) the Law and the Word of God doe not so sanctifie and make holy as causes, yet as instruments and meanes they doe sanctifie and make other things holy, as the Sacraments [Page 253] and Prayer doe: the Word of God sanctifies men instru­mentally, in that it makes them resemble God in many graces as Christ prayed, Ioh. 17.17. Ioh. 17.17. Sanctifie them with thy Truth, thy Word is Truth. And againe, the Word of God, it sanctifies other inferiour creatures to the vse of man, as also Prayer doth; the Word of God, either by promise or by commandement, sanctifies the creatures to their lawfull ends and vses, so that men hauing a pro­mise or a commandement in the Word of God, touching the lawfull vse of the creatures, they may vse them with a good conscience. 1. Tim. 4.5. Euery creature of God is good: and nothing ought to be refused, if it be receiued with thanks-giuing. 1. Tim. 4.4, 5. For it is sanctified by the Word of God and Prayer, 1. Tim. 4.4, 5.

Thus then wee see, how and in what respects the Law and Word of God is holy and pure. It comes from the holy Spirit of God: it is the reueiled Wisedome and Truth of God, teaching that Truth which is according to godlinesse; and as an instrument and meanes, it sanc­tifies, and makes both men and other things holy: and so it is a most holy and pure Truth.

This property of the Word of God, Vse 1 One infalli­ble note that Scripture is the Word of God. the purity and ho­linesse of it, is one infallible note and marke, by which we may know and be perswaded that it is the very Word of God: this one note, if we had no other, carryes with it, and contaynes in it, sufficient euidence against all con­tradiction, that it is from God, and hath a sacred autho­rity in it selfe, and depends not on the Church, or the Pope, as the Papists teach: the Scripture is holy & pure, as God himselfe; and therefore certainely it is of God, and from God: it is not the testimony and tradition of the Church, that is able to resolue and settle the consci­ence, which is Scripture, and which is not, as the Papists teach. No, no: the testimony of the Church is inferiour to the euidence of the Scripture: for the Scripture points out the Church, and contaynes in it the true notes of the [Page 254] Church: yea, the Scripture, as an instrument & meanes, it sanctifies the Church and members of it. And there­fore, as Christ said to the Pharises, Mat. 23.17. Yee fooles and blinde: whether is greater the gold, or the Temple that sanctifieth the gold? So it may be iustly said to the Papists, Yee fooles and blinde, whether is greater, and which is of more authority, the Church, or the Scripture which sanctifies the Church? Without question the Scripture is of greater authority then the Church: and it is not the testimony and tradition of the Church, that can autho­rize the Scripture in any mans conscience; but the purity and holinesse of the Scripture it selfe is a speciall note, infallibly assuring vs that it is the very Word of God.

Againe, Vse 2 is it so, that the Word of God is a most holy and pure Truth? Gods Word must be thought on and spoken of with reue­rence. Surely, then it must be thought on, and it must be spoken of with reuerence and due respect; the Minister must purely thinke on the Word of God, and purely deliuer it; and it must be farre from vs, to apply the holy and pure Word of God, or any part or parcell of it, to vaine, light, or prophane and wicked vses, as to Charmes, to Inchantments, to Iests and Merriments, to turne the Scripture-phrases to Iests, or to make Stage-playes of matters contayned in the Booke of God; to ap­ply the holy Word of God, or any part of it, to these vile vses, is a grieuous sinne, and a most horrible and fearfull prophanation of the holy and pure Word of God, and a taking of Gods Name in vaine; and doubtlesse, the Lord will not suffer them that are guilty of that sinne, to e­scape vnpunished. And it is a wicked and gracelesse speech, that is vttered by some, that thy can profite as much by a Stage-play, setting forth some good matter out of the Scripture, as by the best Sermon in the world.

Alas, poore soule, whosoeuer thou art! Can the holy Word of God, fearefully abused and prophaned, profit thee, as much as when it is rightly diuided, and applyed according to the ordinance of God? Is it possible? No, [Page 255] no: it is not possible: and thou that art of that mind, thou art blinded by the Deuill, and thou hast a rotten and cor­rupt heart in thee, and continuing in that mind, and fre­quenting Stage-playes, with a conceit that thou canst profit as much by them as by the best Sermons, thou art in the gall of bitternesse, and the bond of iniquity, and thou art partaker with those gracelesse Imps, I meane, Stage-players, the limmes of the Deuill: for so they are, as long as they goe on in that course of life, in the pro­phanation of the holy Word of God; and assure thy selfe, the Lord will not hold thee guiltlesse for that sin; The wrath and vengeance of God continually hangs o­uer thine head for that sinne: and therefore if thou ten­der the good of thine owne soule, learne to reforme thy selfe.

In the third place, is it so, Vse 3 We are to come to the reading and hearing of Gods Word with holy hearts. that the Word of God is a most holy and pure Truth? Certainely, then our duety is to come to the reading and to the hearing of it, with ho­ly hearts, and with holy affections; when we either reade the Word of God, or heare it preached vnto vs, we are to empty our hearts of all impure lusts and vile affections, and wee must labour to receiue the holy and pure Word of God into holy hearts and sanctified soules. Now here­in most men faile exceedingly; most men rush into the House of God, and neuer care to search into their owne hearts, and to disburden them of filthy lusts and vile af­fections. No, no: they come with their hearts full fraught with such lusts and affections, full of Pride, full of Selfe-loue, full of Couetousnesse, and cares of the world, full of Enuy and Malice, yea, many times full of Malice and bitternesse against the Preacher that deliuers the holy Word of God to them: and can they then looke to pro­fit by the Word of God, and to find good by it? No, no: it is not possible. This is one speciall cause, that men and women profit not by the holy Word of God, and that they are not bettered by it; they lay impure hands on the [Page 256] pure Word of God, and bring impure hearts to the hea­ring of it, and so doing, they defile the Word, and make it impure to themselues. Tit. 1.15. To the impure, all things (euen the holy things of God) are impure. And how then can they possibly finde profit or comfort from the holy Word of God? Yea, they not only defile the holy Word of God, but they turne it to a curse to themselues. Malac. 2.2. I will curse your blessings, yea I haue cursed them already.

Oh then learne wee, if wee would not defile the holy Word of God, and turne it to a curse to our selues, learne we to come to the reading and hearing of it with holy hearts, and holy affections. Exod. 3.5. Moses was com­manded to put off his shooes, because the place whereon he stood was holy ground. So must wee doe, when wee come to the hearing of the Word of God: for then wee come before the face and presence of God after a speciall manner, and we must then put off our shooes, that is, we must put off impure lusts, and vile affections, that are as shooes on our hearts. It is the counsell of the Preacher, Eccles. 4.17. Take heed to thy feete, when thou entrest into the House of God. VVhen thou commest to Gods House, Gods Altar, Gods Table, &c. take heed to thy feet, looke to thy heart and affections, wash, purge, and clense thine heart & soule, cast off all worldly cares, impure thoughts and vile affections, if thou wouldst haue the holy Word of God and his holy Ordinances profitable and truely comfortable to thee.

Come wee now to speake of the Epithite and Title of the Law. The Apostle here, in the second place, giues to the Law of God, that it is iust, the Law is iust, and the Commandement is iust, that is, as wee shewed, righteous, hauing no wrong nor iniquity in it at all: it is such a truth as teacheth iust things, and cannot be taxed as vniust or vnequall in any thing. And this also is a speciall proper­ty of the Law of God, and of the Word of God, it is a [Page 257] iust Word, it is iust and righteous in euery thing it re­quires, and whatsoeuer is commanded, or taught, or pro­mised, or threatned in the Word of God, is iust, and can­not be taxed as vniust, or vnequall in any thing.

And thus much wee finde witnessed of the Word of God in many places of Scripture. Pro. 8.8. Pro. 8.8. All the words of my mouth are righteous, and there is no lewdnesse nor fro­wardnesse in them, saith Wisedome, euen the Wisedome of God. Psal. 19.8. The Statutes of the Lord are right. Psal. 19.8.9. And Verse 9. The iudgements of the Lord are righteous altogether. Psal. 119.106. saith Dauid, Psal. 119.106. I will keepe thy righteous iudgements. And Verse 123. 123 Mine eyes haue fayled, in waiting for thy saluation and for thy iust promise. And Verse 128. I esteeme all thy Precepts most iust. 128 And Verse 137, 138. Righteous art thou, oh Lord, 137 and iust are thy iudgements. Thou hast commanded iustice by thy Testi­monies. And many like testimonies of Scripture wee finde, where this Title ( iust, or righteous) is attributed to the Law of God, and to the Word of God.

But not to spend time in citing more testimonies to that purpose, I will, as before, in speaking of the holi­nesse and purity of the Law and Word of God, briefly also shew how, and in what respects, the Law and Word of God is said to be iust and righteous, which may serue as grounds and reasons of this Epithite giuen to the Law and VVord of God.

Know wee then, The Law and Word of God is iust in three respects. 1.2. that the Law and VVord of God is said to bee iust and righteous in these three respects: In respect of the Author of it: In respect of the matter of it: And in respect of the end and vse of it, as, 3

First, it is iust and righteous, 1 in respect of the Author of it: because it proceedes from God, who is most iust, yea perfect Iustice it selfe, and infinite in holinesse and iustice, and with whom dwels no iniquitie at all.

And secondly, 2 the Law and VVord of God is iust and righteous, in respect of the matter of it: because the [Page 258] matter of it is the reuealed Iustice of God, it reueales the perfect Iustice of God and his Righteousnesse; it is the perfect Rule of all righteousnesse; it teacheth what is due to God, and what is due to man; and it giues to e­uery one that which is due; it promiseth good to those that are good; and it threatens ill to those that are wic­ked; and that without respect of persons; it makes knowne the iust and righteous will of God, without all flattery or partialitie.

And thirdly, 3 the Law and Word of God is iust and righteous, in respect of the end and vse of it: because it tends to this end, to make men iust and righteous; and as the Apostle saith, 2. Tim. 3.16, 17. The whole Scrip­ture is giuen by inspiration of God, and is profitable to teach, to improue, to correct, and to instruct in righteousnesse, That the man of God may bee absolute, being made perfect vnto all good works. Yea the morall Law of God is able to iustifie such as perfectly keepe and fulfill it, and the Word of God will certainely acquite, & iustifie those that beleeue it, and embrace it, and yeeld sound obedience to it, and that, before the Iudgement Seat of the Lord.

VVe see then, how, and in what respects the Law and VVord of God is iust and righteous; it proceeds from God, who is most iust, yea infinite in holinesse and iu­stice; it reueales the perfect Iustice of God, and his righ­teousnesse; it is the perfect Rule of righteousnesse, tea­ching what of right belongs to God, and what also is due to men; it giues to euery one his due, promising good to those that are good, and threatning ill to those that are wicked, and that, without respect of persons, and without all flattery and partialitie; and it tends to this end, to make men iust and righteous, euen to acquite and iustifie as many as truely imbrace it, beleeue it, and yeeld sound obedience to it, and that, before the Iudge­ment Seat of the Lord. And so we may certainely con­clude and resolue on this, that the Law and VVord [Page 259] of GOD is a most iust and righteous Truth.

This being a truth, it must needes follow on this, Vse 1 that the Law of GOD requires perfect iustice, The Law of God requires perfect iustice and righteous­nesse in this life. and perfect righteousnesse, and that in this life. The Law of God requires that men in this life, yeeld perfect o­bedience to it. It is a meere shift and deuice of our Ad­uersaries the Papists, to say that men are not bound in this life to yeeld such perfect obedience to the Law of God, as in the life to come (for so they distinguish be­tweene obedience to the Law of God in this life, and in the life to come.)

They say there is a double obedience to the Law of God, and a double perfect fulfilling of the Law: one in time of this life, which is, when men loue GOD aboue all things and their Neighbour as themselues: and the other in the life to come; and that is, when men loue God with all the heart and soule, with all the powers and faculties of the soule, and with all the strength of all those powers: that is their distinction. Indeed a very absurd and foolish distinction, and di­rectly opposite and contrary to the plaine euidence of Scripture: for when the Lord saith in the Law, Thou shalt loue the Lord thy God with all thy heart, with all thy soule, and with all thy might: to whom doth he speake? onely to men glorified in heauen? No certainely: hee speakes to all men, to such as liue yet in this world, and also to them that are glorified in heauen; his Law is e­ternall, and vnchangeable, and contaynes an eternall and vnchangeable truth and righteousnesse, yea one and the same truth and righteousnesse for euer: and there is one and the same rule of righteousnesse giuen to men glorified in heauen, and to men liuing here on the face of the earth: and it is very absurd to say, that a man is not bound in time of this life to loue God with all his heart, and with all his soule, but only in the life to come: ‘For what man was bound to, Note. and could doe in the state [Page 260] of innocency, the same, and so much the Law of God requires at his hands in the state of corruption.’ Now, in the state of Innocency, Adam was bound to loue God with all his heart and soule, and could so loue God; and therefore the same absolute and entire obedience is now required at the hands of men, though they are ne­uer able to yeeld it; and therefore that distinction in­uented by the Papists, is absurd, that there is a double fulfilling of the Law of God; one in the time of this life, and another in the life to come. And it cannot stand with the truth now deliuered, that the Law of God is most iust and righteous, and so requires perfect iustice and righteousnesse at the hands of men.

Againe, Vse 2 The Word of God must be dispenced iust­ly and vnpar­tially. is it so, that the Law and Word of God is a most iust and righteous Truth, a Truth that giues euery one his due, promising good to those that are good, and threatning ill to those that are wicked, and that without respect of persons, and without all partiality? Surely, then it must in like manner be deliuered, the Word of God is iust, it is vnpartiall, it respects no mans person; and it must so be deliuered, it must iustly and vnpartially be dispenced, the Minister of the Word, in preaching and dispencing the Word of God to the people, must looke that he deale iustly, that hee promise good to those that are good, and threaten ill to those that are wicked; hee must not make sad the hearts of those whom God hath not made sad, nor soothe vp any in their sinnes, nor streng­then the hands of the wicked, Ierem. 23.14. Iere. 23.14. nor promise peace to those that walke after the stubbornnesse of their owne hearts, Ʋers. 17 17. For feare or fauour, because they are rich, or great in the world, hee must not humour men and please men: if he doe, he is not the seruant of Christ. Gal. 1.10. If I should yet please men, I were not the seruant of Christ.

This was the fault that was charged on the Priests, Malac. 2.9. that they were partiall in the Law; they lift vp the faces of men; they made the wicked lift vp their heads. [Page 261] And this was a foule fault, and this ought to be far from the Ministers of the Gospell; they are to dispence the iust and righteous Word of God iustly and vnpartially: yea, as it is said of the Leuites, Deut. 33.9. In the execution of their Office in teaching the people, they must take no notice of Father or Mother, Brethren or their owne Kin­dred, they must spare none, if they be wicked, be they ne­uer so deare or neere vnto them, but tel them their owne, and giue to euery one his due; admonition, to whom ad­monition belongs; rebuke, to whom rebuke belongs; comfort, to whom comfort belongs, without feare or fa­uour, without flattery or partiality.

And if this be the duty of the Minister; surely, How people are to heare the Word of God, being vnpartially dispenced. then there is a duty answerable to it, required of the people. Must the Minister dispence the Word of God iustly, and without respect of persons? Doubtlesse, then the Word of God being in that manner dispenced, the people are to heare it willingly & patiently, the people are to heare the Word of iust reproofe with patience, and they must not fret and kicke against it, as the manner of some is. Art thou iustly reproued for thy sinne, and are the Iudge­ments of God iustly denounced against thee? Heare the Word of God so applyed, with willingnesse and pati­ence, and let it be farre from thee to except against the Minister, or to quarrell with his affections, and to say, he speakes out of spleene, or malice, or the like. No, no: remember that he is called to that office, to dispence the Word of God: and if he make conscience of his duty, he dares not but dispence it iustly and vnpartially, not spa­ring thee, when thou art iustly to be reproued, whosoe­uer thou art.

But thou wilt say, I haue beene kind to him, and ma­ny wayes testified my loue vnto him. Hast thou so? and wouldst thou haue thy kindnesse make him partiall in the execution of his office and duety? Shall thy kindnesse make him vnfaithfull to him that hath put him in that [Page 262] office? Ierem. 13.30. and shall it make him steale away the Word from thee? Ierem. 23.30. and not giue thee that portion of the Word that belongs to thee, and so betray thee into the hands of the Deuill? Surely, that were to require thy kindnesse, with the greatest vnkindnesse and vnthanke­fulnesse in the world; and thou hast no reason to expect it, and yet this is expected and desired of many: they thinke, if they be kind to their Minister, then the Mini­ster is bound to speake peace to them, though they be wicked, and hee must not meddle with their sinnes, but suffer them to goe on quietly to their owne destruction. And if the Minister be to preach a Funerall Sermon, it is presumed, that he must praise the party deceased, though there were nothing in him praise-worthy: and if hee doe not so, then mens mouthes are opened wide against him, and they censure him at their pleasure. A Minister in dis­pencing the Word of God, must speake as God would speake. And would God commend a man or a woman, in whom nothing was found worthy commendation? No certainely: neither dares the Minister of God doe it, that makes conscience of his duty, as Elihu said, Iob 32.21, 22. He dare not giue titles to men, lest his Maker should take him away suddenly.

The Minister of God must dispence the iust Word of God iustly, giuing to euery one his due portion: admo­nition, to whom admonition; rebuke, to whom rebuke; and comfort, to whom comfort belongs. And if the Mi­nister doe so, thou art to heare it with meekenesse, and patience, and subiection to it. And know this for a truth; If thou thinke that which is iustly and truely deliuered out of the Word of God, too hard and too strict, and that there is too much required at thy hands, and thou spur­nest against it, when thou art called on to the practice of any duty, or iustly reproued for thy sinne by the ministe­ry of the Word; thou layest iniustice on the iust and righteous Law & Word of God; and so doing, thou char­gest [Page 263] God with iniustice: and that is a fearefull height of sin, and the Lord will not suffer it to escape vnpunished.

In the third place; Is it so, Vse 3 that the Law and Word of God is a most iust and righteous Truth, Whither we must goe, to know what is iust and what is equall. euen the perfect Rule of righteousnesse? If then we would know what is iust, and what is equall, what in equity and good con­science we are bound to doe, both towards God and to­wards men; we must goe to the rule of iustice and equi­ty, To the Law, and to the testimony, as Isai. 8.20. Isai. 8.20. That is able to resolue vs, what honour, worship, feare, reue­rence, obedience, loue, considence, and such like, that we owe to God, and how we may carry our selues iustly towards men; what honour, reuerence, and respect, and what reward, or punishment belongs to men, and how we are to deale with them in matters of contract, in buying and selling with them.

Men commonly deceiue themselues in the matter of iustice; they thinke they deale iustly and truly with men, if they pay euery one his owne, and owe nothing to any, when notwithstanding they are Vsurers, and they sticke not to defraud men, and to ouer-reach them in bargay­ning with them, and make no conscience of vsing false waights and measures. The Word of God will tell them another thing. And therefore if wee would be resolued, what is iust and equall both in duties towards God and towards men, and what we may iustly do, and with good conscience, in euery particular action, wee must haue re­course to the Law and Word of God.

Come we now to the third and last Epithite and Title here giuen to the Law of God, that is, that it is good: saith the Apostle, The Law is good, and the Commandement: that is, as wee shewed; It commands only such things as are good, and forbids all manner of euill, and it shewes men the good way in which they are to walke. And this like­wise is a speciall property of the Law and of the Word of God; the Word of God is such a Truth, as teacheth [Page 264] good things, yea, whatsoeuer is taught, or promised, or threatned in the Word of God, is good, and whatsoeuer the Word of God forbids and condemnes, is certainely euill, & cannot be iustified: and the Word of God shewes men what is good, euen the good Way, in which they are to walke to life and saluation. And for this also wee haue euidence and testimony of Scripture. Rom. 12.2. saith the Apostle, Rom. 12.2. Be yee changed by the renewing of your mind, that yee may proue what is the good will of God, accep­table and perfect. He meanes the will of God reueyled in his Word, 1. Tim. 1.8. and he calls that The good will of God. 1. Tim. 1.8. The Apostle takes it for a knowne and confessed truth: saith he, We know, that the Law is good. And of the Gospell, by a speciall kind of excellency it is affirmed, that it is the good Word of God. Heb. 6.5. And haue tasted of the good Word of God.

And to these wee might adde many other testimonies of Scripture, where this Epithite and Title (good) is gi­uen to the Law and Word of God. But as before, in handling the former Epithites of the Law and Word of God, so here also I hold it needfull, to shew how, and in what respect, the Law and Word of God is said to be good, and to make knowne, why it is called the good Word of God. And to this purpose know, that the Law & Word of God hath this Epithite and Title (good) giuen to it, in a threefold respect. The Law and Word of God is stiled with this title (good) in these three re­spects:

In respect of the Author of it. The Law and Word of God is good in three respects. In respect of the Mat­ter of it. And in respect of the effect, and of the end and vse of it, as first:

The Law and Word of God is good, 1 in respect of the Author of it, because it comes from God, it is his Word, who is goodnesse it selfe, the Fountayne of all good­nesse, and from whom comes nothing but that which is only good.

Secondly, the Law and Word of God is good, 2 in re­spect of the matter of it: because the matter of it is the wisedome and will of God reueiled, whose will onely is good, and the rule of all goodnesse, ‘and the will of all creatures in heauen or earth is so farre forth good, Note. as it consents and agrees with the will of God reueiled in the eternall Truth of his Word.’ And the Word of God doth not allow of, nor beare with the least euill that is, but condemnes all things that be euill, be they neuer so pleasant, or neuer so profitable in the corrupt sense and iudgement of men, and threatens iudgement against those that are guilty of euill, and it commends all good things, and shewes men euery good way in which they are to walke, and it contaynes promises of many good things both temporall and eternall, both belonging to the body and to the soule, and concerning this life, and that life that is to come, to those that yeeld obedience to it.

Thirdly, 3 the Law and Word of God is good in respect of the effect, and of the end and vse of it: because it makes men, of ill to become good; as an Instrument, it works grace and goodnesse in them, it conuerts & turnes a sin­ner from euill to good, as Dauid saith, Psal. 19.7. Psal. 19.7. The Law of the Lord is perfect, conuerting the soule. And the Word of God, as an instrument, workes in the heart true sauing faith, and all other good graces of the Spirit, and makes men perfect to all good workes, 2. Tim. 3.17. 2. Tim. 3.17. and it tends to this end, to make Gods Elect partakers of the greatest good in this life, namely, of true comfort in Christ, and true peace of conscience, and of the euerla­sting good of their soules and bodies in the life to come. Iam. 1.21. It is able to saue mens soules. Iam. 1.21. And therefore Pe­ter said to Christ, Ioh. 6.68. Thou hast the words of eternall life. And 2. Tim. 3.15. saith the Apostle to TIMOTHY, Thou hast knowne the holy Scriptures of a child, which are able to make thee wise vnto saluation, through the faith which is in Christ Iesus.

Thus then we see how, and in what respects the Law and Word of God is said to be good. It comes from God, who is Goodnesse it selfe, and the Fountayne of all good­nesse, from whom nothing can come but Goodnesse. It is the Wisedome and Will of God reueiled, whose Will only is good, and the Rule of all goodnesse, and it con­demnes all euill whatsoeuer, threatning iudgement to them that are guilty of euill, and it commends all good things, and shewes men euery good way in which they ought to walke: It contaynes sweet promises of many good things both temporall and eternall, made to those that yeeld obedience to it, and as an instrument, it makes men, of ill to become good, turning them from euill to good, it workes true sauing faith, and all other good gra­ces in the heart, and it tends to this end, to make Gods Chosen partakers of the greatest good in this life, and of eternall good in the life to come: and therefore certaine­ly, the Law and Word of God is a Truth that is truely good and euery way good.

Now then this being so, Vse 1 it first discouers a deceit of the enemies of Gods Truth, A deceit of the Papists disco­uered. the Papists. By this we may easily see, that they are no such friends to good workes, as they would make the world beleeue they are; they seeme to carry a great zeale to good workes, and they pretend to be such friends to good workes, as if none were like them, & they open their mouthes wide against vs, as enemies to all good workes. But indeed, if the matter be well examined, we shall find none greater ene­mies to good workes then Papists are. For why? They take order to keepe the people amongst them, from the knowledge of Gods will reueiled in his Law and Word; they straightly charge the people, on payne of damnati­on, not to reade the Booke of God; and they will not suffer them to haue the Scripture in their Mother tongue, in a Language knowne to them.

Now then consider it; Is the Law and Word of God [Page 267] the Rule of all goodnesse, shewing men euery good way, and teaching men what is good, and what is ill, and how good workes are to be done; and will they barre men from the knowledge of the Word of God, and not suf­fer them to haue any acquaintance with it, and yet beare the world in hand, that they are the only friends and fa­uourers of good workes? Who is so simple, as sees not their deceit? A man with halfe an eye may easily see, that their practice is in flat opposition to their words; they say one thing, and they practise another.

And for the vse of the point to our selues: Is it so, Vse 2 that the Law and Word of God is truly good? We must ac­knowledge the Word of God to be euery way good. Doth it com­mend all good things, and promise good to those that yeeld obedience to it? and doth it condemne all euill, and threaten iudgement to those that are guilty of euill? Is it good in the promises, and good in the threatnings of it? Surely then, it must be so acknowledged, and so esteemed of vs; wee must acknowledge the Word of God to be good, in promising good things, and good also, in con­demning ill, and in threatning iudgement against those that are guilty of sinne, and aswell good in the one, as in the other; yea, we must acknowledge the Word of God, applyed to the discouering, and to the condemning of our particular sinnes, and the threatnings of it iustly de­nounced against vs for the same, to be the good Word of God.

Thus did Ezechiah, Isai. 39.8. When the Prophet came vnto him, and told him of his particular sinne in shewing his treasures, and reprouing him for it, and let him vn­derstand what euill the Lord would bring vpon him for that sinne; saith HEZEKIAH, The Word of the Lord is good, which thou hast spoken: I acknowledge the Word that thou hast spoken, to be the good Word of God. Thus must we doe; we must acknowledge the Word in the ministery of it, discouering and condemning our sins, and the threatnings of it applyed to vs in regard of [Page 268] those sinnes, to be the good Word of GOD.

Now, herein men come too short, and they faile. Let the Word of mercy, and the Word of comfort be deli­uered and preached, and euery one is ready to hale & pul that to himselfe, though it belong not to him, and to ac­knowledge that, and to esteeme that to be the good Word of God. But let the particular sinnes whereof men are guilty, be discouered and condemned in the ministe­ry and preaching of the Word, and Iudgements due to those sinnes be iustly denounced, and men thinke that the Word so applyed, is but the word of man, the word of the Preacher, and not the good Word of God; they will not acknowledge that, and esteeme that as the good Word of God, but hold and deeme that to be the bare word of man.

Well, let such persons know, that the Lord in his iust iudgement will deale with them proportionably. Dost thou hold and esteeme the Word discouering thy parti­cular sinnes, and condemning them, and threatning iust Iudgements against thee for them, to be but the word of man, the word of the Preacher, and not the good Word of God? ‘Assure thy selfe, the Lord in his iust Iudgement will punish thee in the same kind, Note. and deale with thee accordingly in his Word of mercy, and in his Word of comfort; he will make his Word of mercy and comfort to thee, but the word of man, a vanishing word,’ and a word that shall perish with the breath of man; it shall not be the good Word of God to thee in time of neede; thou shalt then find no comfort in it. Remember the ex­ample of HEROD; Mar. 6.20. Hee heard IOHN, and did many things, and heard him gladly, Mar. 6.20. yet when Iohn told him of his particular sinne, and reproued him for it, then he thought that was but Iohns word, and not the Word of God, and hee would be meete with Iohn for it. And so indeed, the Lord, in his iust iudgement, made all that Herod heard from Iohn, euen the things hee heard [Page 269] gladly, and tooke great comfort in (as hee thought) to become vnprofitable to him, and the Lord suffered him to rot and perish in his sinnes.

Learne wee then to take heede of diuiding betweene God and his Word, when his Word discouers our parti­cular sinnes, and threatens Iudgements iustly against vs for the same: and if thinking the Word so applyed, to be but the word of man, and not the good Word of God, if wee so doe, wee may iustly looke, that the Lord should make his Word of comfort, not to be his good Word to vs in the time of need, but only as the word of man. Let vs therefore acknowledge the VVord of God, both pro­mising mercy and good things, and also iustly threatning Iudgement against vs for our sins, to be the good VVord of God; and then doubtlesse we shall find the comforts of it, made good to vs in time of need.

Lastly, is it so, Vse 3 that the Law and VVord of God is good, and the rule of all goodnesse? Surely then, That only is good, which is agreeable to Gods Word that is only good, that is agreeable to the VVord of God; that is a good worke, that is done according to the rule of the VVord of God. And so the workes which Papists so much boast and bragge of, are no good workes.

And for our selues, wouldst thou haue ground for that thou dost, and be sure that thou maist lawfully doe it, and that it is good which thou doest? Then goe to the VVord of God, aduise with that, if the VVord of God giue thee warrant for the thing, it is good which thou doest; if not, it is euill. Michah. 6.8. Mica. 6.8. Hee hath shewne thee, O man, what is good, and what the Lord requireth of thee: Surely, to doe iustly, and to loue mercy, and to humble thy selfe, to walke with thy God. It is not thine owne sense, nor reason, nor custome of time, nor examples of men, that can sufficiently warrant the doing of any thing. No, no: looke to the VVord of God, if that warrant the thing thou doest, either expresly or by good consequent, it is good; if it doe not, thou canst not doe it with any comfort.

IN this Verse our Apostle propounds a new cauill, that some might, or haply did make against the Law of God, and answeres it; he wipes away a new calumny and slander that some might, & it may be, did charge on the Law of God, namely this, that the Law should be the cause of death, and the occasion of this cauill and ca­lumny, was from that the Apostle had deliuered, Vers. 10, 11. That on the comming of the Law, sinne reuiued, and he dyed: and the same Commandement which was or­dayned vnto life, was found to be vnto him vnto death. Sinne tooke occasion by the Commandement, and decei­ued him, and thereby slue him. Hereupon some Cauillers were ready to obiect against the Apostle, and to lay a foule blot on the Law of God, and in this or the like manner to open their mouthes against the Law, and a­gainst the Apostle, and to say, Thou sayest that the Law is good. VVell, let that be granted, that the Law in­deed is good in it selfe, and good to others: yet to thee it fell out as thou sayest to be to death, it wounded thee, and it slue thee; therefore that which is good to others, was made death to thee; euen the good Law of God was found to be the cause of death to thee: and so thou makest the Law a most pestilent and vile thing.

Now this cauill and this calumny and slander the A­postle first propounds, and then answeres: and hee pro­pounds it very emphatically, by way of interrogation or question. Was that then which is good, made death vnto me? VVas the good Law of God the cause of death to me? [Page 271] VVill you so affirme, and so gather from my speech? VVill it beare and bring forth such a Conclusion?

To this the Apostle answeres first generally, No, and that by way of abhorring such a foule conclusion (God forbid,) Was that then which is good, made death vnto me? God forbid, saith he: and then he subioynes a more parti­cular answere to this absurd conclusion, and hee shewes, that not the Law, but sinne was the cause of death to him, and how sinne was so the cause of death to him, namely, by working death in him by that which is good; and that is further amplified by the end of that working, or by the euent that might follow on it, as namely, this might be the euent and issue of it, that the vilenesse of sin might appeare. But sinne (saith the Apostle) that it might appeare sinne, wrought death in me by that which is good. And that euent he further explaynes in those words, That sinne might be out of measure sinfull by the Commandement. As if he had said, That sinne might appeare sinne, that is, that sinne might be out of measure sinnefull: adding further by what in particular, namely, By the Commande­ment, that sinne might be out of measure sinnefull by the Com­mandement. And so wee see the generall matter of this Verse.

Was that then which is good] By that which is good, Interpretation the Apostle meanes the Law of God, to which in the Verse before he gaue this Epithite and Title (good) made death tome: that is, made deadly, or the cause of death to me: the word (Death) being here put by a Metonymie of the effect, for the cause, and the Apostle here vsing an Inter­rogation, Was that then which is good, made death to me? It is as if he had said, VVill you that are giuen to cauill, concluding from mine owne words, affirme, that there­fore the good Law of God was made deadly, or the cause of death to mee? VVill that conclusion follow on my foregoing speech (God forbid?) That, as we shewed, Vers. 7. is a phrase of abhorring, as if hee had said, Farre [Page 272] be it from vs so to thinke: fie on it, it's an absurd thing so to imagine. (But sinne) The word sinne is here to be taken as before, for the corruption of nature; as if hee had said, But the corruption of my nature, that it might appeare sin, that is, that it might appeare, and be knowne to be that which indeed it is, euen vile and filthy, and of a cursed nature (wrought death in me.) These wordes we shall easily vnderstand, if we call to mind what was deli­uered in my exposition on Vers. 8, 9, 10, 11. The meaning of them is this. It was stirred vp in mee with greater vio­lence to bring forth all manner of euill, and so it did in­fold me more deeply in death and damnation, and made me more lyable to the curse of the Law and to the wrath of God, and my conscience was smitten and wounded, and I found my selfe as a dead man. (By that which is good) that is, on occasion of the good Law of God, it was so stirred vp in mee, and by the same Law I being guilty of the breach of it, my conscience was so smitten. (That sinne might appeare sinne.) These words as we said, are an exposition of those, that sinne might appeare sinne: and the meaning of them is this, That the corruption of my nature might shew it selfe extremely euill and vile, and might appeare to be most wicked and cursed sinne. (By the Commandement) that is, by the Commandement for­bidding it and condemning it. Thus then briefly con­ceaue we the Apostles meaning, as if hee had spoken a little more plainely on this manner:

Will you that are disposed to cauill, cast a further blot on the good Law of God, and from my former speech conclude, that the good Law of God was made to me deadly, or the cause of death? Oh, farre be it from vs so to thinke: fie on it, that is an absurd conclusion; there is no such matter: but indeed the corruption of nature, that the vile, filthy, and cursed nature of it might appeare, on occasion of the good Law of God, was stirred vp in me, with greater violence to bring forth all man­ner of euill: so it did infold me more deeply in death and dam­nation; [Page 273] and I being further guiltie of the breach of it, it made me more lyable to the curse of the Law, and to the wrath of God, and my conscience was thereupon wounded and smitten, and I found my selfe as a dead man, euen by the good Law of God, I say, thus the corruption of my nature wrought in mee by the good Law of God, that it might shew it selfe extreme­ly euill and vile, and might appeare to bee most wicked and cursed sinne, by the Commandement of God that forbad it, and condemned it.

Here we see, that the Apostle is put to answere a new cauill, and to wipe away a new calumny that some were readie to cast on the good Law of God; there was ca­uilling against it before, and now againe. Doct. 1 Whence note we in a word, The nature of malicious ca­uillers is, ne­uer to be satis­fied. the nature of malicious cauillers and con­tradicting spirits, such as are giuen to cauill against the Truth, and to contradict it, their nature is neuer to bee satisfied, but they haue euer something to obiect, and something to say against the Truth, be it neuer so cleere, and neuer so plainely layd before them.

And they are able to take some exception against it, and therefore it is no maruell, it is not a thing to be won­dred at, when the Truth that is grounded on the good Word of God, and made most cleere by euidence of Scripture, bee it matter of faith or manners, as Vsury, Sabbath-breaking, and such like, hath some to except a­gainst it and to contradict it; no maruell (I say) though some doe cauill against things cleerely deliuered out of the Word of God: for indeed cauillers and contradicting spirits are neuer satisfied, their vnsanctified wits delight in crossing the Truth, and as it is, 2. Tim. 3.8. 2. Tim. 3.8. As IAN­NES and IAMBRES withstood MOSES, so these men also resist the Truth, and they are men of corrupt mindes. Let it suffice to haue pointed at that.

The point I will stand on a little further, may thus bee gathered: we see that the Apostle is here put to answere a new slander, brought against the good Law of God, [Page 274] that the good Law of God should be deadly, or the cause of death to him, and so a most vile and pestilent thing: this, the Apostle is here put to wipe away from the good Law of God. The point hence is this:

That the enemies of the Truth, Doct. 2 and cauillers, such as are of vnsanctified hearts and wits, Vnsanctified wits & hearts commonly charge vile things on Gods Truth, and on good things. they sticke not to charge most vile things on the Truth of God, and on the good things of God; they care not to charge the holy Truth and good Word of God, and the ministerie and preach­ing of it, and other good things of God, to be the cause of much mischiefe and many euils. And hence it was, that the holy men of God, the Prophets, publishing the Truth and the good things of God to the people, they haue been held to be troublers of the State, and pestilent and dangerous fellowes, euen by publishing the holy Truth of God to doe much euill. 1. King. 18.17. 1. King. 18.17. saith AHAB to ELIIAH, Art thou hee that troubleth Israel? Acts 24.5. saith TERTVLLVS, Certainely wee haue found this man a pestilent fellow, and a moouer of sedition a­mong all the Iewes throughout the world. And Mat. 11.18, 19. The people charged Iohns precise and strict course, to be no better then deuillish, and they sayd he had a Deuil. And againe, Christ taking more libertie in the holy vse of Gods creatures, they charged that holy course of his with intemperancy, they sayd he was a glutton and a drin­ker of wine. Thus it hath beene in all ages; we read in the Primitiue times of the Church, the Gospell was charged to be the cause of all euils: if any Plague or Iudgement was sent, the enemies of the Truth of God presently laid the fault on the Gospell, and the Christians must foorth­with be cast to the Lions. And not to fetch proofe of this so farre off, Doe not we see in our owne times, and in our owne wofull experience, that cauillers and men of vnsan­ctified hearts and wits, sticke not to charge most foule things on the truth of God, & on the holy things of God? Doe not some charge the ministery of the Word, and the [Page 275] preaching of it, to be the cause of al Schismes & Heresies? yea, do not men somtimes vtter it, when a Preacher is sent to a people, & is carefull to doe his duty faithfully, that if they should follow him & his preaching, he would make them all fooles and mad men, and they should soone goe out of their wits? This wee see or may see in our owne times. Now what are the reasons of this? Surely these:

First, Reasons. 1 the Deuill hee beares a deadly hatred and strong malice against the Truth of God, and the good things of God; and men of vnsanctified hearts and wits, especial­ly if they haue pregnant wits, are fit instruments for him to vse, in defaming and disgracing of the Truth of God, and the holy things of God, and being vnsanctified, they are ready to be imployed in that seruice.

Againe, men of vnsanctified hearts and wits, 2 are com­monly such as will not beleeue the Truth of God, and yeeld obedience to it; and therefore they are iustly gi­uen ouer to the spirit of calumniation: and so it comes to passe, that cauillers, and men of vnsanctified hearts and wits, sticke not to charge most vile things on the holy Truth of God, and on the good things of God. Vse 1 This therefore may serue to arme and strengthen vs against the clamours and vile slanders of the Papists, Strength a­gainst the vile slanders, that the Papists cast on our doc­trine, cast on the Truth we hold and teach, calling it heresie and the like: yea, this may serue to arme and strengthen vs against the clamours and speeches of vngodly men amongst vs: wee are not to stand amazed and wonder at it, And against other cla­mours also. when we heare vngodly men open their mouthes wide against the mini­stery of the Word, and against the holy profession of the Truth; when wee heare men say, There was neuer good world, since there was so much preaching and so much professing: Here is a vile place indeed, here is so much preaching and so much professing in it, as that men can­not now be merry in this place, and they cannot vse that good neighbourhood in it as they were wont.

When wee heare men vtter these, or the like speeches, [Page 276] we are not to thinke it a strange thing; thus it hath beene, and thus it will be to the end of the world; cauillers and men of vnsanctified hearts and wits, wil charge most vile things on the holy Truth of God, and on the holy profession of the Truth, and on the Professors of it.

It may be, Obiect. thou that art a looker on, an indifferent man, a ciuill honest man, wilt say, Surely there would not be such opposition against them, and such vile things charged on them, vnlesse the cause were in themselues: they are troublesome persons, and busie-bodies, and none can liue quietly by them. Thou art deceiued. In­deed the Deuill cannot liue quietly by them: and there­fore he stirres vp his Instruments to charge vile things on the Truth of God, and on the profession of the Truth, and on the Professors of it. And herein appeares the vile­nesse of wicked & vngodly men, in that they dare charge vile things on the holy Truth of God, Note. and on the holy profession of it. ‘The Deuill dare not say that true Re­ligion is Heresie, and that sound and sincere profession of the Truth of God is hypocrisie.’ Herein then they are worse then the Deuill.

Againe, Vse 2 is it so, that cauillers, and men of vnsanctifi­ed hearts and wits, True Profes­sors of the Gospell must carry them­selues answer­able to their Profession. sticke not to charge most vile things on the holy Truth of God, and on the holy things of God? Then true Professors of the Truth must looke to themselues, that they carry themselues answerable to that holy Profession, and giue the wicked and vngodly no iust cause to speake euill of them: for are vngodly men growne to that height of impudency, that they dare charge vile things on the holy Truth of God, and on the holy things of God? Certainly then, much more will they charge foule things on thee that art a Professor of the Truth of God; if thou giue them iust occasion to speake euill of thee, they will then open their mouthes wide a­gainst thee, & insult ouer thee exceedingly. And therefore let such as professe the Truth sincerely, labour to shine as [Page 277] lights in the midst of a naughty and crooked generation.

In the next place obserue we, that the Apostle hauing propounded that absurd cauill & slander, that some were ready to charge on the Law of God, that the good Law of God should be deadly, or the cause of death to him: hauing (I say) propounded that by way of Interrogati­on, Was that then which is good, made death to me? hee an­sweres it negatiuely, and that with a detestation, and an abhorring of such soule conclusions: (God forbid:) far be it from vs so to thinke: oh, fie on it, that is a very absurd cōclusion. Hence we are giuen to vnderstand thus much:

That it is a very absurd thing, Doct. 3 it is a thing against all reason, to charge the good Law of God to be deadly, It is very ab­surd, to charge the good Law of God, to be the cause of death & dam­nation to any. and to be the cause of death to any one. The good Law of God is not to be charged to be the cause of any mans spirituall death; that doth not properly, as a working cause, wound the conscience of any, nor of it selfe make any lyable to death and damnation. Indeed, the good Law of God iustly threatens death and damnation to such as are guilty of the breach of it, the curse of the Law being annexed to it, and this being ioyned to the Law, that cursed is euery one that continueth not in all things writ­ten in the Booke of the Law, to doe them: but yet it is a wrong to the Law, and an imputation falsly cast vpon it, to say that it is the proper cause of death and damnation, and that it properly, as a cause, brings forth the wound of conscience, or of it selfe makes any lyable to death and damnation.

Wee know that the Lawes of the Kingdome threaten death to such as are guilty of Treason, Murder, Theft, and other capitall crimes, and they condemne such to death as are found guilty of those crimes: but yet it were a wrong, and a slander falsly laid on the Lawes, to say that they, of themselues, and as causes, make men lyable and subiect to death, and that they bring forth that ef­fect of themselues. And so indeed the Law of God (as it is) [Page 278] Rom. Rom. 4.15. 4.15. causeth wrath, that is, it shewes men that are guilty of the breach of it, their guiltinesse, and it pro­nounceth sentence of death and damnation against them, it shewes them, that by reason of their guiltinesse, they are lyable to death and damnation; but to say, that the Law of God is the proper cause of death and damnation to any, or of it selfe wounds the conscience, or makes a­ny lyable to death and damnation, that is absurd, and that is against reason, and a thing vniustly charged on the good Law of God. For why? The good Law of God, as the Apostle saith, Rom. 7. vers. 10. Vers. 10. was ordayned to life. And Deut. 30.15. Moses hauing published the good Law of God to the people, Deut. 30.15. hee saith, Behold, I haue set before thee this day life and good; and if the good Law of God be kept and obserued perfectly, without fayling in any iot or tittle of it, it is able to giue life and saluation, according to that, Leuit. 18.5. Leuit. 18.5. Yee shall keepe therefore my Statutes and my Iudgements, which if a man doe, he shall then liue in them. And the same is againe repeated, Ezech. 20.11. And I gaue them my Statutes, Ezech. 20.11. and declared my Iudgements vnto them, which if a man doe, he shall liue in them.

Againe, the good Law of God being perfectly good, and euery way good, as before we shewed, it cannot of it selfe properly, as a working cause, wound the consci­ence of any, or make any lyable to death and damnati­on. And therefore, to charge the good Law of God to be the proper cause of the wound of conscience, or the pro­per cause of death and damnation to any, it is a wrong to the Law of God, and an imputation falsly cast on it.

Sometimes it is said, Obiect. that the good Word of God shall rise vp in iudgement against men, and condemne them; and it is said to be a sauour of death vnto some.

Not the Word, Answ. as it is the good Word of God: but as it is cast aside and disobeyed: and againe, it is a sauour of death to some, not in it selfe, and in it owne nature, but accidentally, through the corruption of mans heart.

Now this I note, Vse. to shew the error of some mens iudgement, The error of some mens iudgement, touching the working and effect of the good Word of God discoue­red. to shew that some are deceiued in their opi­nion, touching the working & effect of the good Word of God. Some thinke and haue this conceit, that the good Word of God is many times the proper cause of in­ward trouble, and distemper, and disquietnesse of mind, and that the reading and hearing of the good Word of God, is the very cause that some become mad, and are distracted, yea that some lay violent hands on them­selues; they charge the reading and hearing of the good Word of God, to be the cause of these foule euils.

This is the subtilty of Satan; and men that haue no loue nor liking to the Word of God, are ready to ioyne with Satan, thus to discountenance and to disparage the reading and hearing of the good Word of God. Indeed it is true, that men, in reading & hearing the good Word of God, are sometimes brought to trouble of mind and conscience. But what then? Is the reading or hearing of the good Word of God, the proper cause of that trouble? No, no: the proper cause of it, is their owne guiltinesse of sinne, the good Word of God read or heard, is a meanes to shew men their sinnes and guiltinesse; and thereupon they are wounded in soule, and troubled in mind and conscience: and so their trouble in that kinde comes not from the Word of God, as the proper cause of it, but from their owne guiltinesse of sinne. A Physician shewes a man some dangerous disease in his body, that he knew not of before; and thereupon the man is trou­bled and much discouraged. Is the Physician the proper cause of that trouble and discouragement? Surely no. But the disease of his body now made knowne to him. So is it in this case; the good Word of God shewes men their guiltinesse of sinne, and thereupon they are trou­bled; the proper cause of that trouble is not the good Word of God, but their owne guiltinesse.

Haply then thou wilt say, Quest. Were it not better that men [Page 280] should forbeare the reading or hearing of the Word? or at least, not reade or heare so much, as thereby to be brought to that trouble of mind and conscience?

I answere, Answ. No: for the trouble of mind for sinne is good, if it fall not into vtter despaire.

But you will say, It doth fall into vtter despaire: and many times that it doeth so, is through mens owne weak­nesse, and the fault is in themselues; The Gospell, euen the sweet doctrine of the Gospell doth sometimes more wound the conscience, then any other thing: and is the fault in the doctrine of the Gospell? No; but in the par­ties owne weaknesse, that cannot take hold of the pro­mises of it.

We may not then conclude against the reading or hea­ring the good Word of God: or say, It is not good to reade or heare so much, because trouble of mind followes on it. Trouble of mind for sinne is good, if it fall not in­to despaire; and the fault is in men themselues, if it so doe, in that they cannot take hold of the comforts offe­red vnto them in the good Word of God. And therefore take wee heede of charging that on the good Word of God, on the reading or hearing of it, that indeed comes not from it; and let it be farre from vs to thinke that the good Word of God, or the reading or hearing of it, is the proper cause of trouble of mind, of madnesse or di­straction. If we charge these things on the good Word of God, wee wrong it, and lay an imputation falsly vp­on it.

Now touching the Apostles particular answer to that slander charged by some on the Law of God. In that he saith that sinne, that is, the corruption of his nature, wrought death in him, that is, was stirred vp by the good Law of God; wee might hence shew the prauity and peruersnesse of the corruption of nature, that it takes oc­casion to stirre, and worke, and breake out on the good Law of God. But that point we haue heretofore handled: therefore I passe by it.

Now in that the Apostle saith, that the corruption of his heart wrought death in him: Hence wee are plainely taught,

That the wicked and corrupt heart of man abuseth the best things: such is the poyson of our corrupt nature, Doct. 4 Mans wicked and corrupt heart abuseth the best things if it be left to it selfe, and not renued or restrayned, as it poysons euery thing it meets withall, it peruerts the best things, and it workes the bane and destruction of men, euen by the good & holy things of God. As by the good Word of God, it turnes that to a sauour of death, 2. Cor. 2. Cor. 2.16. 2.16. by the Sacrament, it makes a man guilty of the bloud of Christ, and to eate and drinke his owne damnation, 1. Cor. 1. Cor. 11.27, 29 11.27, 29. So by the sweet and comfortable doctrine of the Gospell, the doctrine of Faith, and free Iustification in the sight of God, the corrupt heart of man turnes that to a ground of carnall security and liberty, Jud. Epist. v. 4. Iude Epistle Vers. 4. So the most sweet and holy attributes of God, his goodnesse, his mercy, his patience, the corrupt heart of man abuseth all these, and euen by these it workes the bane and destruction of men. Rom. 2.4. Rom. 2.4. Despisest thou the riches of his bountifulnesse, and patience, and long suffe­rance? Thereby implying, that the wicked and corrupt heart of man abuseth these things to destruction. I might instance in many other particulars, and shew that the corrupt heart of man workes the ruine and destruction of men, euen by the best and most holy things of God. And the reason of it is this,

The mind of man left to it selfe, Reason. sees not the good vse of good things: and the heart of man left to it selfe, hath no loue nor liking to any good thing; nay, it is auerse, and repugnant, and in flat opposition to the good vse of euery thing; and therefore no maruell though the wic­ked and corrupt heart of man left to it selfe, doe abuse the best things, and worke the bane of men, euen by the good and holy things of God.

By this we may easily conceiue the miserable state and Vse 1 [Page 282] condition of all such as are in their naturall state; The miserable state of such as be in their naturall con­dition, disco­uered. their case and condition is fearefull: for why? they bring de­struction on themselues, not only by foule grosse sinnes, but by good things, yea, by the good and holy things of God, euen by those things that should doe them most good. And what a miserable condition is that, that men should be in that state, that their owne corrupt hearts should worke their bane by those things, that should be to their good, and to their comfort both in this life, and in the life to come?

And such is the state and condition of all such as are yet in their naturall condition; their owne wicked and corrupt hearts, being left to themselues, doe worke their bane and destruction, not only by such sins as the world takes notice of to be dangerous and pernicious, but by the good and holy things of God. Men commonly blesse themselues, because (as they thinke) they are free from grosse sinnes, they liue ciuilly and orderly in the world. Alas, this they may doe, and yet worke their owne bane and destruction by good things, euen by the good things of God: and this indeed men doe being yet in their na­turall state and condition; and their wicked and corrupt hearts doe worke their owne bane and destruction, by the good and holy things of God, by the good Word of God, by the Sacraments, by the goodnesse and mercy of God; and they shall one day find, if they haue no other foule sinnes, which is a thing impossible, yet they conti­nuing in these sinnes, their abuse of the good things of God, shall smite their hearts, and wound their consci­ences, and bring vtter ruine and destruction on them.

Oh then let ignorant and vnrepentant persons take no­tice of their fearefull condition. Art thou an ignorant man or woman? or a man or woman vnrepentant? Thou art in a fearefull condition. Thine owne wicked heart workes thy woe and thy destruction, not only by grosse sinnes, but euen by the good and holy things of God. [Page 283] Oh, therefore thinke on it, and hasten out of that feare full state and condition.

In the next place obserue wee, that the Apostle faith, Sinne wrought death in him by that which is good. He addes further, That sinne might appeare sinne, that is, as we shew­ed, that the vile, filthy, and cursed nature of it might ap­peare. And he explaines that in the last words: And that sinne might be out of measure sinfull by the Commandement, that is, that sinne might shew it selfe extremely euill, and vile, and most wicked and cursed sinne, it breaking out against the good Commandement of God. The point hence is this:

That then sinne shewes it selfe most vile and filthy, Doct. 5 and of a cursed nature indeed, Sinne is then most vile and filthy, when it breakes out a­gainst the meanes that should keepe it in. when it breakes out against that which is good, and should be a meanes to keepe it in, then sinne appeares most odious and foule, and it is a fearefull aggrauation of sinne, and makes it out of mea­sure sinfull, when it breakes out against the good meanes that should restrayne it, and should keep it in. And bence it is, that holy men of God, when they would make sin, sinne committed, to appeare most vile & most foule, they haue laid it forth, not only as a breach and transgression of the Law of God, but they haue further laboured to set it out, as a thing done against knowledge, against conscience, against the good meanes of restraint, which the Lord had vouchsafed, yea, as a sinne committed a­gainst the mercy of God, and they haue clothed it with the circumstances of time, of place, of person, that might aggrauate the sinne, and make it appeare more foule and more haynous.

Thus dealt Nathan with Dauid, 2. Sam. 12.7. He not only told Dauid, Vers. 7. 2. Sam. 12.7. that he was the man that had sin­ned, but he proceeded further, and told him, that he was the man whom the Lord had anoynted King ouer Israel, and deliuered out of the hand of SAVL, and had giuen him his Lords house, and would moreouer, if that had beene too little, [Page 284] haue giuen him such and such things: and that he had sin­ned in secret and close manner, as if Vriah had not beene kild by him, but that the sword of the children of Am­mon had slaine him.

Thus the holy Prophet laboured to make the vilenesse of Dauids sinne to appeare, by bringing to his minde Gods mercy in his aduancement, his contempt of Gods Commandement, and his cunning dealing in committing of that sinne. 1. Sam. 15.17. And thus dealt Samuel with Saul, 1. Sam. 15.17. He laid before Saul the Lords gracious dealing with him in his aduancement, in that when he was little in his owne sight, the Lord made him Head ouer the Tribes of Israel, for the Lord anoynted him King ouer Israel, and thereby shewed him, that his sinne was most vile, in sparing Agag and the best of the Sheepe & Oxen, in that his wicked heart had made him sinne against such mercies vouchsafed vnto him.

And this aggrauation of sinne wee finde vsed by the Prophet in expresse termes, Isai. 26.10. Let mercy be shew­ed to the wicked, yet he will not learne righteousnesse: in the Land of vprightnesse will he doc wickedly. As if he had said, Herein appeares the vile & cursed nature of the wicked, that though the Lord vouchsafe mercy to them, yet they will still be wicked, and they will not learne to doe well; nay, in the Land of vprightnesse, amongst many occasi­ons and meanes of good, they will doe wickedly. And therein appeares the vilenesse & cursednesse of their cor­rupt nature; and so the Prophet plainely confirmes this point, That then sinne appeares most foule, and it is a fearefull aggrauation of it, and makes it out of measure sinnefull, when it breakes out against the good meanes that should restrayne it, when it breakes out against knowledge, against conscience, against the mercies of of God, and the like. And the reason of it is this,

Sinne breaking out against the good meanes that should keepe it in, therein it shewes it selfe to be of the [Page 285] greatest force and strength; and the stronger it is being vile, the more vile it is, and therefore this wee may con­clude as a certayne truth, that then sinne appeares most foule, and it is a fearefull aggrauation of it, and then it is out of measure sinfull, when it breakes out against the good meanes that should restrayne it and keepe it in.

Now then, this serues first to discouer to vs, Vse 1 that the sinnes of many in the world are most odious and most foule: The sinnes of many discoue­red to be most odious and soule. for indeede the sinnes of too many want not this circumstance of aggrauation, they are committed against knowledge, against conscience, against the cleere light of the Word of God, and against the good meanes of restraynt the Lord hath vouchsafed vnto them. Can the Drunkard, the vncleane person, the proud person, can these and the like plead ignorance, or the want of meanes to restrayne them? No certainly, they cannot: and there­fore their sinnes are committed against knowledge, and against conscience, and so they are most vile and most fil­thy. The sinne of Ignorance is not excusable, because men haue in them sufficient light to leaue them without ex­cuse: but when men haue a further light giuen them, and sinne against that, that is most searefull, and then is their sinne out of measure sinnefull; and without great repen­tance shall find a proportionable punishment, euen more fearefull punishment.

Againe, is it so, that sinne is most foule and filthy, Vse 2 and it is a fearefull aggrauation of it, Sinne may be iustly taxed as more vile, in respect of cir­cumstances of aggrauation. and makes it out of measure sinnefull, that it breakes out against the good meanes that should restrayne it and keepe it in? Surely, then sinne may iustly be taxed as more vile, in that respect that it hath beene committed against knowledge, against conscience, against the good meanes, against the cleere light of the Gospell, and against the euidence of Truth, that hath beene taught, and men are not to thinke much when their sinnes are thus laid before them, with those necessary circumstances of aggrauation. Men common­ly [Page 286] thinke they are disgraced too much, when their sinnes are thus laid before them. But they must know, that this is the way to bring men to see the vilenesse of their sins, and to bring them out of loue and liking of them: Yea, this is the way to strip men of all colourable excuses, as of their owne infirmity, the example of others, or the like. For what shall a man be able to plead in defence of his sinne, when his owne knowledge, conscience, good meanes, and mercies of God vouchsafed vnto him shall plead against him, as Christ said, Ioh. 15.22. If I had not come and spoken vnto them, they should not haue had sinne, but now haue they no cloke for their sinnes.

And so it may iustly be said to men hauing the meanes of good, and many mercies bestowed on them, if they had not had those meanes and those mercies vouchsafed, they should not haue had so great sinne, but now they haue no cloke for their sinne. Therefore sinne must thus be laid before men, that the vilenesse of it may appeare, yea, we are thus to acknowledge sinne, and to make con­fession of it to God, when wee humble our selues in the confession and acknowledgement of our sinnes. Note. ‘It is not ynough to confesse in generall that we are sinners, no, nor yet to confesse sinne in particular:’ but we must adde the circumstances of aggrauation, we must confesse it with all circumstances by which it hath beene made more foule and filthy, as that it hath beene done against knowledge, against conscience, against the good meanes vouchsafed vnto vs. Ezra 9. Dan. 9. Thus did Ezra, Ezra 9. and thus did Daniel, Dan. 9. The Lord sees sinne in the vilenesse of it, and he wil haue vs so to lay it before him in the acknow­ledgement of it, that we may thereby testifie our hatred and lothing of it, and that it is vile to vs and in our eyes, or else wee can neuer looke to finde mercy from him for the pardon of it.

IN this Verse our Apostle first brings an argument, to proue that the Law was not the cause of death to him, taken from the nature of the Law, that the Law in the nature of it, is spirituall, and therefore cannot be the cause of death: and this, that the Law is spirituall, is further set forth, as a thing well knowne to the Apostle and to other true Beleeuers; For wee know (saith he) that the Law is spirituall.

Then in the wordes following, he speakes of himselfe, and sets forth himselfe as standing in an opposite and contrary state to the Law of God, and saith, that he was carnall, and he addes to that, Sold vnder sinne. The Law is spirituall, but I am carnall, sold vnder sinne. And so he fals on the third and last part of this Chapter; hee makes an entrance and passage to it: which part is continued from this Verse, to the end of the Chapter: and the summe of it is thus much: A troubled complaint of the Apostle, that though he were regenerate, & had receiued a great mea­sure of grace and sanctification, yet through the remain­ders of sinne still abiding in him, he was farre from that he ought to be, and farre from that the Law of God re­quired at his hands, and that he was euen carnall, in re­spect of the spirituall nature of the Law of God: and so a setting forth, in his owne example, of the combat be­tweene the flesh and the Spirit, in them that are truely re­generate.

Now touching the combat betweene the flesh and the Spirit in them that are truely regenerate: The Apostle first layes it forth in his owne example, from this 14. Verse, to the 24. and then he shewes the issue of it, still [Page 288] insisting in his owne example, Vers. 24.25.

The combat is laid forth in three degrees. 1 As first, in that he by sinne was brought to doe that euill which hee would not, therein shewing an opposition betweene the Law commanding, and his will consenting, and sinne ouer-ruling him, and his flesh obeying, and that is in Vers. 15, 16, 17.

The second degree is, 2 that hee was hindered by sinne, from doing the good which he would: this is propoun­ded Vers. 18. and proued: First, by the contrary effects, Vers. 19. and then by the contrary cause, the Law mouing to good, and he thereunto consenting, and sinne hinde­ring him, Ʋers. 20, 21.

The third degree is, 3 in that his delight was in good, touching the inner man, but yet was led captiue, by the Law of his members, to sinne, Vers. 22, 23.

Then, touching the issue of this combat, the Apostle first desires to be freed from this spirituall bondage and captiuity, Ver. 24. and then giues thanks for his freedome in and through Christ, in that in him he was thus far freed, as that hee was not wholly captiued to sinne, but in his mind he serued the Law of God, Vers. 25.

And thus wee see the generall matter of the third and last part of this Chapter.

In this 14. Verse, as I said, the Apostle yeelds a reason why the Law of God is not the cause of death: because the Law is spirituall, deliuering that as a knowne truth, and then hee sets himselfe as standing in a contrary state to the Law, that he was carnall, and addes to that, that he was sold vnder sinne.

For we know, Interpretation (We know) that is, both I and you know this, this is a truth which we know well, and wherewith we are well acquainted, that the Law: The word (Law) is here to be taken, as before for the morall Law of God, and that Law is here said to be spirituall; and for the vn­derstanding of that Epithite, wee are to marke that the [Page 289] Apostle here opposeth Spirituall to Carnall: the Law is spirituall, but I am carnall. As it is a vsuall thing with him to oppose flesh and Spirit, Rom. 8. vers. 1, 5, 6, &c. so here he opposeth Spirituall to Carnall, and his meaning is this: That the morall Law of God is in the nature of it, most pure, and perfect, heauenly and diuine, and this it is, both in respect of the Author of it, because it comes from God, who is a Spirit, and it is the reuealed Will and Wisedome of God, touching all morall duties; and also in respect of the matter of it, because it requires spi­rituall, that is, heauenly, Angelicall, and diuine obedi­ence, euen absolute, exact and perfect purity both of heart and life, it requires a perfect conformity to it, not only in the outward man, but also in the very heart, and soule, and Spirit, as well inward as outward, yea, as well in mans nature, as in his actions; so is the morall Law of God said to be spirituall.

But I am carnall, sold vnder sinne. Some make question, whether the Apostle here spake of himselfe, as hee was now an Apostle and truly regenerate, or no. Doubtlesse he did: for he speakes of himselfe in the time present, I am carnall: not in the time past, as before, Vers. 8, 9, 10, 11.

Why? but will some say, Was Paul, Quest. being an holy A­postle, and a man truly regenerate, carnall?

I answere, Yes, he was, Answ. if we rightly conceaue his mea­ning, namely, thus. Hee was not simply and altogether carnall, as vnregenerate persons be, hee was not in the flesh, as Vers. 5. not altogether flesh, as Ioh. 3.6. Ioh. 3.6. That which is borne of the flesh, is flesh. But yet he was in some respect carnall, as first, in respect of that perfect integrity, vp­rightnesse, or (as I may so speake) that spirituality that is taught and required in the Law of God; and doubtlesse, this he intended, in setting these two one against the o­ther, spirituall and carnall. The Law is spirituall, but I am carnall. As if hee had said, It is heauenly and diuine, it [Page 290] requires Angelicall and diuine obedience: but alas, I come farre short of that vprightnesse, and that spiritua­lity that the Law requires, I am euen carnall, in respect of it.

Secondly, the Apostle was carnall, and might iustly say of himselfe, that hee was carnall, in respect of per­fect regeneration; that though hee were truely regene­rate, yet he was regenerate but in part, not perfectly, and that hee was still in part carnall, and had still the relikes of originall corruption abiding in him, and carnall infir­mities still cleauing vnto him; as Ignorance, Vnbeliefe, Doubting, and the like.

And thus wee are to vnderstand the Apostle, in say­ing that he was carnall; that he was not so simply, and altogether as vnregenerate persons be, but in respect of that vprightnesse of the Law, and in respect of perfect regeneration.

He addes further, (sold vnder sinne.) This Phrase is borrowed from bondmen or captiues: and the Apostles meaning is, that hee was as a bondman or captiue vnder sinne, the corruption of his nature: and that wee may conceiue how, know, that one may be a bondman, either by selling himselfe into captiuity and willingly obeying a Tyrant, or by being brought into captiuity against his will: as Ioseph was sold into captiuity by his brethren. And this was Pauls case here, in respect of sin, he was a bondman vnder sinne vnwillingly; he sold not himselfe, as Ahab did, to worke wickednesse: but hee was held vnwillingly vnder the power of his cor­ruption, and by that he was drawne to many things he allowed not, as he expounds himselfe in the Verses fol­lowing: and that is his meaning, when he saith, hee was sold vnder sinne. Thus then conceiue wee his meaning in the wordes of this Verse, as if he had said,

Both you, and I, euen all of vs know this to be a truth, wee well vnderstand it, that the morall Law of God is, in [Page 291] the nature of it, most pure and perfect, heauenly and di­uine, being breathed out from the Spirit of God, and re­quiring heauenly, Angelicall, and diuine obedience, euen absolute and perfect purity and holinesse, both of heart and life, and perfect conformity to it in the very heart, soule, and Spirit, and as well inward as outward, and aswell in mans nature, as in his actions: but alas, I must needes acknowledge this of my selfe, if I looke into my selfe, and compare my selfe with that vprightnesse, and that spiritua­lity of Gods Law, and duely consider the imperfection of my regeneration, hauing still the relikes of originall cor­ruption abiding in me, and carnall infirmities cleauing vnto me, that I am in these respects carnall, and earthly, and that I am sold as a bondman and captiue, against my will, vnder the power of mine owne corruption.

We are here first to consider the Epithite and Title gi­uen to the morall Law of God, that it is spirituall, and the point hence is that which is intended by this Epi­thite, namely this,

That the morall Law of God is in the nature of it hea­uenly, Angelicall, and diuine, Doct. 1 The morall Law of God is of an hea­uenly and di­uine nature, and it requires a proportio­nable obe­dience. and it requires heauenly and Angelicall obedience; it requires that men conforme themselues to it, and yeeld obedience to it, not onely in the outward man, but also in the most inward motions of their mindes, wils, and affections, and in their very spirits, and thoughts: yea, it requires euery way abso­lute, exact, and perfect obedience in soule and body: and to this purpose wee haue plaine euidence of Scrip­ture. Deut. 6.5, 6. Thou shalt loue the Lord thy God with all thine heart, and with all thy soule, and with all thy minde, and these wordes which I command thee this day, shall be in thine heart. Luk. 10.27. the Expounder of the Law saith thus, It is written in the Law, Thou shalt loue thy Lord God with all thine heart, and with all thy soule, and with all thy strength, and with all thy thought. And thus CHRIST himselfe expounds the morall Law of GOD, [Page 292] Matth. 5. in many Verses of it, as 22, 28, 34, &c. And he giues the spirituall sense of the Law, and shewes that it reacheth to the most inward motions of the minde, will and affections, and that it requires absolute and perfect obedience, aswell in the soule, as in the body, and in the very spirits and thoughts of men. The reason of it is this,

The morall Law of God being breathed out from the Spirit of God, Reason. it expresseth the mind of God, and the will of God, touching all morall matters, and as the Pro­phet saith, Isai. 55.8. Gods thoughts are not our thoughts, nor Gods will our will: but his thoughts, his mind, and his will, are like to himselfe, most heauenly, and most spi­rituall; and therefore the morall Law of God must needs be in the nature of it, Heauenly, Angelicall, and Diuine, and requiring obedience; in no sort sauouring of the flesh, nor such as men thinke and iudge to be good, but Heauenly and Angelicall, and that which is euery way absolute and perfect, and as well in soule as in body.

And this serues to teach vs how the Law of God must be vnderstood, Vse 1 Gods Law must be spiri­tually vnder­stood. namely, spiritually; it being in the na­ture of it, heauenly and spirituall, it must be spiritually vnderstood. The Pharises in their time misse-vnderstood the Law of God. And many in our time misse-vnder­stand it, many thinke, that men may vnderstand the Law of God by the strength of naturall reason, and they sticke not sometimes to say, that if the Law of God be but read to the people, it is sufficient. Why, say they, who knowes not this, that it is a sinne to kill, to steale, and the like? Alas, such men looke on the Law of God with a wrong eye, they looke on it with the eye of naturall reason, and that eye is not able to see the vprightnesse of the Law of God, and to discerne the spirituality of it; and such men haue a vaile ouer their eyes, 2. Cor. 3.15. They rest in the outward rind and barke of the Law of God, they see not the pith and marrow of it. If wee would rightly vnder­stand the Law of God, we must labour to vnderstand it [Page 293] spiritually, and to finde out the spirituall sense and mea­ning of it.

Againe, is it so, that the Law of God, Vse 2 in the nature of it, is heauenly and spirituall, No man is able in time of this life, perfectly to fulfill the Law of God in his owne per­son. and requires heauenly and Angelicall obedience? who then is able in time of this life, in his owne person, perfectly to fulfill the Law of God? who is able to attayne to that perfect purity the Law of God requires? Surely, none liuing being a meere man: and therefore it is a dreame of the Papists, to say that men may perfectly fulfill the Law of God in this life, in their owne persons, and may merit by their works, and doe works of supererogation: these be fancies of idle braynes.

Lastly, is it so, Vse 3 that the Law of God is in the nature of it, heauenly and spirituall, We must yeeld internall and spirituall obe­dience to Gods Law. requiring heauenly and Ange­licall obedience to it, as well in soule as in body? Surely, then we may not thinke it inough to conforme our selues to the Law of God in outward actions only. No, no: we must yeeld internall and spirituall obedience to the Law of God; the Law of God, in commanding outward good workes, and in forbidding outward euill deedes, commands and forbids the very first motions and desires of those works, and therefore wee must labour in truth, though wee cannot perfectly, yet in truth to yeeld obe­dience to the Law of God, not onely in our bodies, but also in our hearts, soules and Spirits.

In the next place obserue wee, that the Apostle doth not barely affirme this of the Law of God, that it is spi­rituall; but he affirmes it as a knowne thing, a thing wel knowne to himselfe and other true beleeuers. We know (saith the Apostle:) both I, and you, and all true belee­uers are well acquainted with this, that the Law is spiri­tuall, and that the Law of God, in the nature of it, is heauenly and spirituall; this wee know. The point hence is this,

That true beleeuers, such as are truly inlightened, Doct. 2 they [Page 294] know the spirituall nature of the Law of God, True belee­uers see and discerne the spirituall na­ture of the whole Word of God. they rest not in the letter of the Law, but they see and discerne the spirituality of it, and they are well acquainted with it, yea such as are truly inlightened, they know and vnder­stand, and they see and discerne the spirituall nature of the whole Word of God, they are acquainted with the Spirit and Life of the whole Word of God, both of the Law and of the Gospell: The Word of God dwels in them, as it is Coloss. 3.16. and they know not only the outward face of the Word of God, but they are acquainted with the inward purpose and meaning of it, and the nature of it, as they know the nature, and disposition, and very purpose of the heart of one that dwels with them, and with whom they do conuerse familiarly and are inward­ly acquainted.

And to this purpose the Apostle saith, Coloss. 1.9. that he prayed for the Colossians, that they might be fulfilled with knowledge of the will of God, in all wisedome and spiri­tuall vnderstanding, that they might come to the wise and spirituall vnderstanding of the Will of God reuealed in his Word. And thus also hee prayed for the Ephesians. Ephes. 1.18. That the eyes of their vnderstanding might be inlightened, that they might know not onely the letter and story of the Gospell, but the sweet and excellent things of it, the hope of his calling, and the riches of his glo­rious inheritance in his Saints. Such as are truly inlighte­ned, they know, and they vnderstand, and they discerne the spirituall nature of the Word of God, and they are acquainted with the Spirit and Life of it. For why?

God giues to true beleeuers his Spirit, Reason. and the Spirit of God reueales to them the secrets of God, Psal. 25.14. that is, not onely such things as may be knowne by the common gift of illumination, but the deepe and hidden things of God, euen the things which eye hath not seene, neither care hath heard, nor haue entred into mans heart, 1. Cor. 2.9. And therefore they rest not in the letter of the [Page 295] Law of God, nor in the letter of the Gospell, but they see and discerne the spirituall nature of the Law, that the Law is heauenly, Angelical and diuine, and requires hea­uenly and Angelicall obedience, and they are acquainted with the marrow and sweetnesse of the Gospell.

By this then let vs trie our selues, Vse. touching our know­ledge and vnderstanding of the Word of God, Triall of our knowledge and vnder­standing of the Word of God. whether we be truly inlightened or no. By this we may know it: Doe we rest in the letter of the Law, or doe we sticke in the letter of the Gospell, and goe no further? Let vs not deceiue our selues, we haue no true vnderstanding either of the Law or of the Gospell; wee may soothe vp our selues, but indeed we are not truly inlightened. Such as are truly inlightened, they see and discerne the spirituall nature of the Law, and they are well acquainted with the sweet and excellent comforts of the Gospell.

Why, will some say, Quest. How shall I be sure that I see and discerne the spirituall nature of the Law, and that I am well acquainted with the sweet comforts of the Gospell?

I answere, Answ. Thou maist be sure that thou dost see the spirituall nature of the Law, if so be thy knowledge of the Law doe cause thee not to rest in an outward confor­mity to it, in a ciuill honest carriage & behauiour, which is a dangerous thing to rest in: but to labour for inward reformation of thine owne heart, and that thine heart and inward affections may be conformed to the Law of God.

And againe, thou maist be sure that thou art well ac­quainted with the sweet comforts of the Gospell, if thou be affected with them according to the excellency and worth of them, and thou makest them thy chiefe Trea­sure, and thy desire after them is insatiable, and especial­ly, if thou find the sweetnesse and comfort of them in time of thy greatest trouble. If it be thus with thee, cer­tainely, then thou art truly inlightened, and thou dost see [Page 296] and discerne the spirituall nature of the Law, and thou art well acquainted with the sweet comforts of the Go­spell: and if it be not thus with thee, assure thy selfe thou art not truely inlightened.

Come we to that the Apostle speakes of himselfe. Ha­uing said, The Law is spirituall, he subioynes (but I am carnall, sold vnder sinne) he fals, as we see, into a troubled complaint in regard of himselfe, that in respect of the spirituall nature of the Law of God, and in respect of perfect regeneration, he was carnall, and sold vnder sin.

Now then, the Apostle being an holy and sanctified vessell, a man truly regenerate, and a man that had attay­ned a great measure of grace and sanctification, and thus complayning & acknowledging thus much of himselfe, that he was carnall, sold vnder sinne, wee are giuen to vn­derstand thus much:

That the most holy, Doct. 3 and the most regenerate that be in this world, The best of Gods children haue iust cause to complaine of carnality still abiding in them. haue iust cause to complaine of carnality still remayning in them, that as yet they are in some mea­sure carnall: euen the most holy haue iust cause continu­ally to grone vnder the burden of the remaynder of car­nall corruption still abiding in them, and of carnall infir­mities still cleauing to them, as Ignorance, Vnbeliefe, Doubting, Hypocrisie, Pride, and the like: and we shall find, if we obserue it, that the most holy and the most re­generate that haue beene in all ages, haue euer thus com­playned, and thus groned vnder the waight of corrupti­on still abiding in them in part, and of carnall infirmities still remayning in them.

Thus did Iob, Iob 9.30, 31. Iob 9.30, 31. If I wash my selfe with snow water, and purge mine hands most cleane, yet thou shalt plunge me in the pit, and mine owne clothes shall make me fil­thy, I haue such corruption still abiding in me, and such filthinesse cleauing to me. And thus Dauid, knowing the corruption of his heart, and sinfull infirmities still clea­uing to him, entreates the Lord not to enter into Iudge­ment [Page 297] with him. Psal. 143.2. Psal. 143.2. Enter not into iudgement with thy seruant: for in thy sight shall none that liueth be iustified.

We reade of the father of the child, Mar. 9.24. Mar. 9.24. that though he had a measure of true faith, yet hee complay­ned of the weakenesse of his faith, and he cryed out with teares, and said, Lord, I beleeue, helpe my vnbeliefe.

And thus the holy and blessed Martyrs of God, as Bradford, and others, haue much complayned of their vnbeliefe. Bradford almost in all his writings, and in euery Meditation, complaynes of his vnbeliefe; and yet he was a man exceedingly mortified to the world, and had receiued a rich and plentifull measure of grace. And thus in all ages the most holy and most regenerate haue complayned, and groned vnder the burden of corruption still abiding in them, and of sinfull infirmities still clea­uing to them: And therefore certainely, the most holy and most regenerate that are, haue iust cause continually to grone vnder the burden of the remaynder of sinne which still abides in them, and of carnall infirmities that still cleaue to them.

Haply here some will say, Quest. The Lord is able at once cleane to rid his children, and altogether to free them from the corruption of nature, and from all sinfull infir­mities. Why then doth the Lord suffer the relikes of corruption still to abide in them, and sinfull infirmities still to cleaue to them?

I answere, The Lord is so pleased, Answ. for great and waigh­ty causes: as, namely, for the beating downe of their pride, lest they should too much lift vp themselues; and for the exercise of their faith, their hope, their patience, and other graces of his Spirit, for the stirring of them vp to feruent Prayer, for the manifestation of his owne power in vpholding them, and that they may be more mild and equall, pitifull and compassionate towards o­thers, that they may beare with others, and may be mo­ued to forgiue and pity, and to comfort and strengthen [Page 298] others, as occasion is offered. For these causes the Lord is pleased to suffer the relikes of corruption still to abide in his children, and sinnefull infirmities still to cleaue to them; and so, though men or women be most holy, yet they haue iust cause, continually to grone vnder the bur­den of the remaynders of sinne still abiding in them, and of sinfull infirmities still cleauing to them.

Now this Truth meetes with that proud conceit of some, Vse 1 That conceit of absolute perfection of holinesse in this life, met withall. that dreame of an absolute perfection of holinesse and regeneration in time of this life, as the Papists, the Pelagians, the Familists: they thinke that men may come to be absolutely perfect in holinesse and regeneration in this life, yea, some vpstart Nouellers and new-fangled Diuines there be, who thinke, that where there is true Faith, there is no doubting at all, and where there is any the least doubting, there is no true Faith, and that men may come to be so free from sinne, as they need not any more to mourne and weepe for their sinnes. These be fancies and idle conceits, and they cannot stand with the Truth now deliuered and grounded on the Word of God; the most holy, and the most regenerate haue con­tinually, so long as they be in this life, iust cause to grone vnder the burden of the remaynders of sinne stil abiding in them, and of sinfull infirmities still cleauing to them, euen to grone vnder the burden of Ignorance, Vnbelief, Doubting, and such like.

Oh, Obiect. but say they, where there is doubting, there can be no true comfort.

I answere: Answ. It is vtterly false. Where there is some doubting, there may be true comfort: yea, I dare boldly affirme on the contrary, that where there is no doubting at all, nor any striuing against vnbeliefe, there is no true comfort: for indeede there is no true faith, but a proud presumption.

‘Againe, Note. the comfort of a true beleeuer stands not in the absolute perfection of his faith, but in the sound­nesse [Page 299] and truth of it, and in true and sound assurance of the pardon of his sinnes, not in the absolute assu­rance of it:’ for indeed there is no such assurance to be found in any; there is some weaknes and some doubt­ing mingled with the assurance of faith in the best, and the best and most holy haue iust cause to bewayle their vnbeliefe, and their doubting, and other sinnefull in­firmities cleauing vnto them, so long as they are in this life: and therefore it is hellish pride for any to thinke, that they may come to absolute perfection of holinesse and regeneration in this life.

Againe, is it so, that the most holy, Vse 2 and the most re­generate haue iust cause continually to grone vnder the burden of the remainders of corruption still abiding in them, and of sinnefull infirmities still cleauing to them? Comfort for such as are e­uer complai­ning of their owne infirmi­ties. Here is then a ground of comfort for thee, whosoeuer thou art that art a childe of God, and art euer complai­ning of thine owne infirmities. Did Paul thus? Did he breake out and say he was carnall, hauing the remainder of sinne still abiding in him, and sinnefull infirmities still cleauing to him? And haue the best of Gods children done thus? And haue they iust cause thus to doe? Then doe not thou too much cast downe thy selfe, in regard of corruption still abiding in thee, and sinnefull infirmities still cleauing to thee: thy case is not singular, but the case of all Gods children.

Oh, but thou wilt say, Obiect. thou feelest thine owne heart full of rebellion, full of vnbeliefe, full of doubting, and such like, and thou hast almost no feeling of grace and holinesse in thee.

Well, assure thy selfe, Answ. thou shalt not in this life feele holinesse and grace, as thou feelest corruption and sinne. If therefore thou haue the first fruits of the Spirit, an ha­tred of thine owne corruption, a purpose to please God, and not to sinne against him in any thing, and a true feare of God in thine heart, comfort thy selfe in that, and wait [Page 300] for full holinesse in the life to come. It is a blessed thing that God giues thee a sight of thine owne corruption and sinfull infirmities, and an heart to bee grieued for them. Thousands in the world goe lightly vnder the burden, not of sinfull infirmities, but of foule and grosse sinnes, and they laugh and are merry.

Last of all, Vse 3 Haue the most holy and the most regene­rate, The best of Gods Chil­dren are con­tinually to be watchfull. iust cause continually to grone vnder the burden of the remainders of sinne still abiding in them? Surely, then it concerneth the best and the most holy that are, to be watchfull, and continually to stand on their gard; they haue a Serpent lurking in their owne bosomes, and though hee be wounded, yet hee is not altogether dead, and he will sting them, and poyson them, if they watch him not narrowly: they are therefore to suspect euery thing that comes from themselues, lest it sauour of the flesh and of corruption; and they are not easily to ap­proue that which is pleasing to their owne sence and reason; for they hauing still in them corruption of na­ture, through that corruption, the Deuill is still ready to winde himselfe into their hearts, and to mingle his poy­son with their thoughts: and therefore they are to watch ouer their owne hearts continually.

Come we now to stand more particularly on that the Apostle here affirmes of himselfe; that he was carnall, sold vnder sinne. And first, hee saith, that hee was carnall: namely, as we shewed, he was not simply and meerly car­nall, as vnregenerate persons be but he was carnall com­paratiuely, and in some respects, as, namely, in respect of the perfect integrity, vprightnesse, and spirituall nature of the Law of God, and in respect of perfect regenera­tion, hee was euen carnall, earthly and sensuall. Hence two conclusions are offered to vs. I will speake of them in order; as first, in that the Apostle saith, hee was carnall, in respect of the perfect purity, vprightnesse, and spiritu­all nature of the Law, we may take vp this conclusion:

That true beleeuers, and such as are truely regenerate, Doct. 4 though they be not simply and meerely carnall, The best of Gods children are carnall, in comparison of the Law of God. as vnre­generate persons be, yet they are carnall, in comparison of the Law of God. If the best, and most holy, and most regenerate in the world, compare themselues with the perfect holinesse, integrity, and spirituality of the Law of God, they shall find, that in respect of that, they are car­nall, yea, the more they compare themselues with the pure, holy, and perfect Law of God, the more vile, and the more filthy shall they see themselues, and the more vile and wretched shall they acknowledge themselues.

Thus it was with the holy Apostle in this place, hee comparing himselfe with the pure, holy, and spirituall Law of God, he breakes out and saith, I am carnall, and I am a vile sinfull wretch. And thus we may reade of ho­ly Dauid, Psal. 19. Psal. 19.11. that Dauid hauing in that Psalme largely discoursed of the excellency and perfection of the Law of God, and of the holinesse, integrity, and purity of it, and hauing said, Vers. 11. that in keeping the Com­mandements of God, there is great reward: he presently sub­ioynes, Vers. 12. Who can vnderstand his faults? 12 Cleanse me from secret faults. As if he had said, The Law of God is indeed most pure, and holy, and of excellent perfecti­on: but (alas) if I and others, whosoeuer wee be, com­pare our selues with the holy and perfect Law of God, we are far short of the holinesse and perfection the Law of God requires at our hands, and we shal find our selues full of sinne, and full of corruption, and the more wee looke into the holy and pure Law of God, and compare our selues with that, the more vile and filthy wee see our selues, the more vile and wretched wee must needes ac­knowledge our selues to be, and that we haue such filthi­nesse in vs, that we cannot sound the depth and bottome of it. Who can vnderstand his faults?

And hence it is that the Prophet Isai. 64.6. saith, Isai. 64.6. that the best righteousnesse of man is as filthy clouts; all our righ­teousnesse [Page 302] is as filthy clouts. The righteousnesse of such as are most holy, and most regenerate in this world, is as filthy clouts. And therefore, if the best and most holy that liue in this world, compare themselues with the per­fect holinesse and purity of the Law of God, they shall find, that in respect of that, they are carnall, and the more they compare themselues with the pure, holy, and per­fect Law of God, the more vile and filthy they shall see themselues, and the more vile and wretched they must needs acknowledge themselues: and the reasons of it are these,

First, Reasons. 1 the holy and pure Law of God, is the perfect and right rule of all holinesse and righteousnesse, and in the best and most regenerate in the world there is some peruersnesse, and some crookednesse stil remayning Pro. 20.9. None can say, I haue cleansed my heart, I am pure, I am cleane from my sinne.

Now then, the peruerse and crooked heart of the best, being laid to the right rule of holinesse, the crookednesse of it must needs appeare, the right rule of the Law will certainely discouer it, and they shall thereby come more to see it, and more to acknowledge it.

Againe, 2 the more such as be holy, and truely regene­rate, lay their hearts to the Law of God, and to the Word of God, and compare themselues with that, the neerer they come to God himselfe: for by examination of their hearts by the Word of God, they draw neere to God; and the neerer they come to him, the more vile, & more filthy shall they see themselues, and be forced to acknow­ledge with Abraham, Gen. 18.27. Gen. 18.27. Drawing neere to the Lord, they are but dust and ashes. And say with Iob, Iob 9.20. If they would be perfect, Iob 9.20. yet the Lord shall iudge them wicked.

And therefore, doubtlesse, if the best and most holy that are in the world, compare themselues with the ho­linesse, integrity, and spirituall nature of the Law of [Page 303] God, they shall find, that in that respect they are carnall, and the more they compare themselues with the pure and holy Law of God, the more vile and filthy shall they see themselues, and the more vile, and the more wretched must they needs acknowledge themselues.

First, is it so, that the most holy that are in the world, Vse 1 if they be compared with the holy, and pure, Vnregenerate persons com­pared with the Law of God, are most vile and filthy. and perfect Law of God, are carnall, and are vile, and filthy? What are then the vnregenerate, and such as are yet in their na­turall state? and what are they then that are vnholy, and prophane, and giue themselues ouer to wickednesse and sinne, euen with greedinesse, and make but a mocke of holinesse, and scoffe at those that are in any measure holy and religious? What shall we thinke that they are? Sure­ly, wee may iustly thinke thus of them, that if they bee compared with the Law of God, they will be found to be deuillish, and lips of the Deuill. Are they that are most holy, carnall? What then art thou that art a Drun­kard, a Blasphemer, a Rayler, a Scoffer of Religion, and of all that are religious? Surely, if thou be compared with the holy Law of God, thou wilt be found not only carnall, but euen a Deuill incarnate: and if thou compare thy selfe with the holy Law of God, and haue thine eyes open, to see what thou art, thou shalt find thy selfe as blacke as the Deuill, and as hell it selfe. And if Abraham and holy men of God, drawing neere to the Lord, haue cryed out, they were but dust and ashes, vile, and sinfull; and, rottennesse entred into their bones, Habbak. 3.16. Habbak. 3.16. and as 1. Pet. 4.18. If the righteous searcely be saued, where then wilt thou, that art a vile, wicked and vngodly sinner, appeare? When the Lord shall open thine eyes, and awaken thy conscience, to see thy vilenesse, thou shalt be forced to cry out, thou art a Deuill, and a damned wretch: and when the Lord shall appeare to iudgement, thou shalt then call to the Mountaynes to fall on thee, and to the Hils to couer thee. Oh then, if hell haue not taken [Page 304] full possession of thy soule, thinke of this in time.

Againe, is it so, that the most holy and most regene­rate that are in this world, if they be compared with the holy and pure Law of God, they are carnal, and the more they compare themselues with the holy and pure Law of God, the more vile and filthy shall they see themselues, how then can any looke to be iustified in the sight of God, by his owne inherent holinesse, by that holinesse that is found in himselfe? Ʋse 2 Is it possible, that a mans owne inherent holinesse should iustifie him before the Iudge­ment seate of the Lord? Iustification in Gods sight by inherent holinesse, confuted. And yet it is not able to abide the try all, according to the strict rule of the Law of God: and if it be examined by the pure and holy Law of God, it will be found in some measure carnall. Can that then iustifie a man before the Iudgement seate of God? No, no: it is not possible. And it is but a fancy of the Papists, that true beleeuers are first iustified by the merit of Christ, but afterwards their second and further iustification in the sight of God, is by their owne inherent holinesse. This is a dotage.

And we may further driue the point to the iust reproofe of some amongst our selues, I meane ignorant persons. Aske an ignorant man or woman, one that cannot giue the meaning of any Article of faith, or any Petition of the Lords Prayer, how he or she looke to be saued? Their answere is commonly this, They do no body harme, they serue God, and they pray to God, and they hope to be saued by their good meaning & their good dealing, and seruing of God. This is grosse and palpable ignorance: such persons deceiue themselues exceedingly. Alas (as Dauid saith, Psal. 130.3. Psal. 130.3.) If the Lord should marks iniqui­ties, who shall stand? The best and the most holy are not able to stand in his sight. And dost thou then thinke, that thy good meaning, and seruing of God, shall goe for currant before him? No, no: thou deceiuest thy selfe: and, if thou rest on that, it will certainely deceiue thee, [Page 305] and plunge thy soule into the gulfe of hell: therefore take heed of it.

Last of all, this being so, that the most holy, Vse 3 and the most regenerate, Whence it is that the Pa­pists dote on inherent holi­nesse, and that many amongst vs are highly conceited of their owne holinesse and good things in themselues. if they compare themselues with the pure, holy, and perfect Law of God, shall finde them­selues carnall, and the more they compare themselues with it, the more vile and filthy shall they see themselues. By this we may easily see and discerne, whence it is, that the Papists so much dote on inherent holinesse, and that many amongst vs are so highly conceited of their owne holinesse, and good things in themselues; and that many please themselues in their ciuill honest carriage. Why? Surely, all these, and the like, compare not themselues with the holy & pure Law of God, they compare them­selues either with themselues, or with others amongst men, and they neuer examine themselues by the holy and pure Law of God: and that indeed is the ground of their carnall selfe-loue, and selfe-liking. And therefore, when thou findest a swelling conceit in thee, in respect of some holinesse or good thing in thy selfe, goe to the Law of God, compare thy selfe with that, and thou shalt finde thy best holinesse, but carnality, in respect of the holi­nesse of the Law of God, and of that which the Law of God requires at thy hands: and that will beat downe thy swelling selfe-conceit.

Now in the second place, in that the Apostle saith, hee was carnall, in respect of perfect regeneration; this con­clusion is further offered,

That the most holy, Doct. 5 and most regenerate that are in the world, are still carnall, The best of Gods chil­dren are still carnall, in re­gard of per­fect regene­ration. in regard of perfect regenera­tion; the most holy haue still carnality in them, and haue still flesh and corruption abiding in them, yea, they are still in part carnall thorowout, they are tho­rowout partly flesh, and partly Spirit; their mindes, their wills, their affections, and all the powers of their soules, are thorowout partly spirituall, and partly car­nall: [Page 306] and therefore the Apostle saith, 1. Corinth. 1 [...].9. that in time of this life, wee know but in part. As if hee had said, Wee that are true Beleeuers, true Christians, yea, wee that are Apostles, euen wee all and euery one of vs know but in part, and wee are but in part inlightened, and consequently but in part sanctified thorowout.

And Gal. 5. vers. 17. the Apostle speaking of the regenerate, hee saith, there is still in them flesh and Spirit, lusting one against the other, and fighting and striuing one against the other. Therefore this is a certaine truth, that the most holy, and most regenerate that liue in this world, are still in part carnall, and that thorow­out, their mindes, their wills, and all the powers of their soules, are thorowout partly spirituall, and partly carnall.

This then first makes knowne to vs, Vse 1 that the best workes of the best and most regenerate that be in this world, The bestworks of the regene­rate are im­perfectly good. are imperfect workes, they are not perfectly good, but partly good, and partly euill and sinne­full. For why? Such as the cause is, such must needes be the effect. Now the minde and will of man are the cause of all his workes, and the minde is partly car­nall, and partly spirituall, and so is the will; and therefore the workes that proceede from thence, must needes be answerable, euen partly spirituall, and part­ly carnall and sinnefull, and so not able to iustifie any in the sight of God.

Againe, Vse 2 on the ground of doctrine now deliuered, the best and most holy that be in world, The most holy that be in the world, haue cause to be humbled for their best workes. must learne to be humbled for their best workes: they haue cause to be humbled euen for the best workes they performe. Though we be truely regenerate, and haue the Spirit of grace & sanctification, yet when we haue done any good thing, wee haue cause to be humbled for the carnality and sinfulnesse that cleaues to it: for wee being in part [Page 307] carnall, our best workes are in part carnall, and are sin­fully performed as they come from vs, and therefore we haue cause to be humbled for them; and it must be farre from vs (as the manner of the most is) to rest in the out­ward good worke done, and to thinke wee haue done God high seruice, when we haue done an outward good thing, when wee haue prayed, heard the Word of God, or the like. Indeed these are good things in themselues, but when we haue prayed, we haue cause to be hun bled for our fayling in Prayer; and when wee haue heard the Word of God, we haue cause to be humbled for our sin­fulnesse in hearing; and so in other things.

Come wee now to the second thing the Apostle here affirmes of himselfe, namely this, that hee was sold vnder sinne, that is, as we shewed, was held, though vnwilling­ly, yet held hee was as a captiue vnder the power of his owne corruption. Hence in the first place wee are sur­ther giuen to vnderstand thus much,

That though true beleeuers, Doct. 6 and such as are truely re­generate, The best of Gods children are in some thraldome and bondage to their owne inbred cor­ruption. are not altogether and wholly in thraldome and bondage to the corruption of nature, and slaues to it, as vnregenerate persons are, yet they are in some sort vnder the power of it: the best, and the most holy, and most regenerate that are in the world, are in some thral­dome and bondage to their owne inbred corruption, it holds them, though they be in part vnwilling, in some captiuity, and it makes them sometimes yeeld to the euill motions and lusts of it; and though they doe not yeeld to it, as good subiects doe to their lawfull Prince, wil­lingly, yet sometimes they doe yeeld to it, as to a Tyrant, vnwillingly, and by the strength of it they are somtimes drawne to performe the lusts of the flesh. And thus we shall find it hath beene with the dearest Saints of God in all ages, as with Noah, with Lot, with Abraham, Dauid, Peter, and the rest, though these were men truly regene­rate, and men that had receiued a great measure of grace, [Page 308] yet sometimes they were drawne by the strength of their owne corruption, to foule sins, and did sometimes yeeld, though vnwillingly, to the euill motions and lusts of their owne hearts. Iam. 5.17. And to this purpose is that, Iam. 5.17. HELIAS was a man subiect to like passions as we are. And hence it is, Gal. 6.1. that the Apostle, Gal. 6.1. puts it downe in­definitely, and he saith, If a man be fallen by occasion into a­ny fault: or if a man, whosoeuer he be, be ouer-taken by any sinne. Thereby teaching vs, that no man, be he neuer so good, or neuer so holy, is exempted from falling, or from being sometimes ouer-taken and supplanted by the strength of his owne corruption still abiding in him in part.

And thus also speakes Iohn, 1. Ioh. 1.1. 1. Ioh. 2.1. My babes (saith he) these things write I vnto you, that you sinne not. And if any man sinne, we haue an Aduocate with the Father, Iesus Christ the righteous. As if hee had said, These things I write to you, my Babes, euen you that are truly regene­rate: I write them to this end, that yee should be kept from sinne: but yet I know, that the best of vs all are subiect sometimes to sinne, and we that are truly regene­rate, are sometimes drawne by the strength of our owne corruption, to fall into sinne: and if any of vs doe sinne, we haue an aduocate with the Father, Iesus Christ the righteous.

Hence wee may easily gather proofe and confirmation of this Truth, that the best, and the most holy, and most regenerate that are in the world, are in some thraldome and bondage to their owne inbred corruption, & though they doe not willingly yeeld to it, yet they are somtimes by the strength of it ouer-carryed & ouer-mastered, and made to yeeld to the euill motions and lusts of it, and it doth sometimes exercise a kinde of power ouer them: and the reasons of it are these:

First, Reasons. 1 it pleaseth the Lord sometimes a little to with­draw his hand from his children, I meane, his subsequent and following grace, that grace that stirres vp, and still [Page 309] moues the minde and will after they be regenerate: for there is not onely a preuenting grace, but a subsequent grace needfull to the regenerate. Now the Lord some­times is pleased to withdraw that following grace from them; and thereupon it is, that they are sometimes ouer­carryed, and made to yeeld to the euill motions and lusts of their owne hearts.

Againe, 2 grace and sanctification are not alwayes in the like exercise: grace in Gods children is sometimes weake and faint, and lyes hid, and as it were dead, in re­spect of the exercise of it: and hereupon also it is, that they are sometimes ouer-carryed, and made to yeeld to the euill motions and lusts of their owne hearts. And therefore this we may conclude as a certayne truth, that the best, and the most holy, and most regenerate that are in the world, are in some thraldome and bondage to their owne inbred corruption, and sometimes it makes them by the strength of it, (though they be in some sort vn­willing) to yeeld to the euill motions and lusts of it, and it doth sometimes exercise a kinde of power ouer them. And this being a cleere truth, for the vse of it: first,

We are not to maruell, Vse 1 though the best and dearest of Gods children doe sometimes slip and faile; It is no mar­uell though Gods children doe sometimes slip and faile. and though sometimes they be ouer-taken by some particular euill, we are not to iudge hardly of them because of some par­ticular fayling. It is the manner indeed of the men of the world, to open their mouthes wide against Gods chil­dren, and hardly to censure them, and to iudge them hy­pocrites, and to cry shame on them, and to say they are vile wretches, because sometimes they slip and faile, and are sometimes ouer-taken by some sinne: it must be farre from vs thus to iudge. Psal. 73.15. If wee thus iudge the generation of Gods children, we sinne, and we trespasse, as Dauid saith, Psal. 73.15.

The dearest Saints and Seruants of God that liue in the world, haue still inbred corruption in part abiding in [Page 310] them; and though they be freed by the power of grace that is in them, from the full force and strength of it, and from a willing subiection to it, yet they are still in part in thraldome, and in bondage vnder it, and sometimes it ouer-carryes them by the strength of it, and makes them sometimes yeeld to the euill motions & lusts of it, some­times it strikes them, and wounds them, and giues them such a blow in such sort, as the points and strokes of it are seene, and doe openly appeare, euen to the view of the world; and therefore we are not to iudge hardly of them, because of some slip and some fayling, and because some­times they are ouer-taken by some sinne. No: take this for a generall and certayne rule, wee are not to iudge any man to be good or bad, by any one or few acts, but by his walking, and by the course of his life; if the course of his life be carnall, earthly, and sensuall, certainly then he is a carnall man, and wee may so iudge him. If the course of his life be holy, and such as it ought to be, then doubtlesse he is holy, and his state is good, and wee may so iudge of him, though sometimes he faile, and be some­times ouer-taken by some sinne.

Againe, Vse 2 is it so, that the best, and most holy, and most regenerate are still in some thraldome and bondage vn­der their owne inbred corruption, A ground of contentation, and willing subiection of our selues to the hand of God in all troubles. and their owne cor­ruption doth sometimes exercise a kind of power ouer them, and ouer-carry them, and make them yeeld to the euill motions and lusts of it? The consideration of this may serue to worke in all Gods children, contentation of mind, and a willing subiection of themselues to the hand of God, in all their troubles and afflictions that be­fall them in this life, whatsoeuer they be: for why? though thou beest a child of God, and deare and preci­ous in the sight of God, yet withall consider, that thou art still in part vnder the power of sinne, and thou art still in some sort a slaue of sinne, and thine owne corrup­tion doth somtimes ouer-carry thee, and draw thee from [Page 311] that obedience thou owest to thy God and gracious Fa­ther, and makes thee sometimes sinne against him, and prouoke him to anger against thee; and if then the Lord lay on thee sicknesse, pouerty, reproch, banishment, or any other affliction; alas, it is farre short of that thou hast deserued; thou by thy sinne hast deserued death and dam­nation.

And if thou duely consider this, it will make thee wil­lingly and contentedly to beare any affliction the Lord layes on thee, and to say with thy selfe when thou art vnder the afflicting hand of God; Vile wretch that I am, I find my selfe, that I am still a slaue vnder sinne, and that I haue beene ouer-carryed by the strength of mine owne corruption, to yeeld to the lusts and motions of it, and to sinne against my good God and gracious Father, and I am worthy of death and damnation, and it were iust with him to throw me to hell for my sinnes, and it is his mercy that I am not throwne to hell, shall I then thinke this sicknesse, this pouerty, this reproch, and the like, grie­uous, or long and tedious to me? No, no: I will beare it with patience, with willingnesse, and with contentati­on. Oh, I haue deserued farre more at the hands of my God, this is nothing to that I haue deserued. Thus it will be with thee, if thou duely confider that thou art still a slaue vnder sinne, and sometimes ouer-carryed by the strength of thine owne corruption, to sinne against thy GOD.

Let then all Gods children, feeling the hand of God on them, call this to their minds, that they are still in part slaues to sinne; and it will worke in them, in some mea­sure, contentation of mind, and a willing subiection of themselues to the hand of the Lord in all their troubles and distresses.

Lastly, this being so, that the best, the most holy, Vse 3 and most regenerate, are still in some thraldome vnder their inbred corruption, this may serue to cheere vp Gods [Page 312] children, A ground of comfort to Gods children in regard of their particu­lar faylings a­gainst their purpose. in respect of their particular saylings against their purpose. When they are sometimes ouer-carryed by the strength of their owne corruption, to doe euill a­gainst their purpose, they are indeed then to be humbled, and not thereupon to be vtterly deiected, and to cal their state in doubt and question. No, no: they haue still cor­ruption in part abiding in them, and they are still in some thraldome and bondage vnder it, and sometimes it will ouer-carry them, and make them yeeld to the euill mo­tions and lusts of it; and in this respect, they are to la­bour for liberty, & to grone for deliuerance out of their captiuity; and this should sharpen their desire after hea­uen, because here they cannot goe on in a course of holi­nesse with free spirits, but they are sometimes ouer-car­ryed and drawne aside; yet this should not vtterly daunt them, and vtterly cast them downe.

Further obserue wee, that the Apostle here saith, that he was sold vnder sinne. He saith not, that he sold himselfe to sinne, as it is said of Ahab, 1. King. 21.25. that he sold himselfe to worke wickednesse in the sight of the Lord: but he was sold vnder sinne: thereby implying an vnwilling­nesse in himselfe to be held vnder the power of sinne; and that howsoeuer his owne inbred corruption did exercise a kind of power ouer him, and sometimes ouer-carry him, yet he was not willing to be vnder that power, hee would faine haue beene out of that thraldome, and hee did not willingly yeeld to the command of such a master. Hence we may gather

A manifest difference betweene the regenerate & the vnregenerate, Doct. 4 The difference betweene the regenerate and vnrege­nerate, in re­spect of the power of in­bred corrup­tion. in respect of the power of their inbred corruption: the regenerate are sold vnder the corruption of their hearts, they are held in some sort vnder the power of it vnwillingly, and they are, as it were, haled and drawne by the force and strength of it, vnwillingly to sinne. But the other, the vnregenerate, they sell them­selues to their owne inbred corruption, and they willing­ly [Page 313] yeeld to it, and with pleasure they follow the euill mo­tions and lusts that arise from their owne corruption; yea, in falling into one and the same sinne, there is this diffe­rence betweene the regenerate and the vnregenerate: The regenerate, they fall into it vnwillingly, against their purpose, and with a striuing against it; but the vnregene­rate, they fall into it purposely, and with full consent of will, and it is as meate and drinke to them, to fulfill the lusts of their owne hearts. Pro. 10.23. Pro. 10.23. It is a pastime to a foole to doe wickedly. And Ephes. 2.2, 3. Ephes. 2.2, 3. the Apostle de­scribing the naturall state of the Ephesians, saith, They walked in sinne: and he shewes how, namely, according to the course of this world, and after the Prince that ruleth in the ayre, euen the spirit that now worketh in the children of disobedience, among whom wee also had our conuersation in times past, in the lusts of our flesh, in fulfilling the will of the flesh, and of the mind, and were by nature the children of wrath. And thus Iude Epist. vers. 18. Iud. Ep. vers. 18. speakes of the vnre­generate persons, that they walke after their owne vagodly lusts: They are willingly led by them. And to these wee might adde many other testimonies of Scripture, shew­ing a manifest difference betweene the regenerate and the vnregenerate, in respect of the power of their owne corruption.

And this serues to strip vngodly men and women of their common shift: they vse to defend, or to excuse, Vse 1 Vngodly mens excuse, and extenuation of their sinnes taken away. and to extenuate their sinnes; as first, an vngodly man or wo­man, a common Drunkard, a filthy Fornicator, and such like, plead their infirmity. Alas, it is not so; the rege­nerate only sinne of infirmity, and they only are haled and drawne to sinne, against their purpose: but the vnre­generate sinne with all their hearts, with pleasure.

Againe, an vngodly man or woman, Vse 2 Another shift of vngodly persons re­moued. being conuinced of sinne, and iustly reproued, as for Swearing, or the like; what is their shift? Oh, say they, I pray you, what are you that reproue vs? will not you sweare? you will doe [Page 314] worse, I warrant you: and haue you no sinne? and are you without faults? Poore soules! the best are not with­out faults, but it is one thing to sinne of frailty, and ano­ther, to sinne wittingly and willingly, and to hold on a course in sinne, as it is one thing, of weaknesse to fall in­to the mire, and another thing, to walke in it purposely, or to tumble in it after the manner of Swine. And it is one thing, to be sold vnder sinne, and to be held vnder the power of it vnwillingly, and sometimes to be ouer­carryed by it: and another thing, to sell a mans selfe to sinne, and to follow the lusts of his owne heart, with pleasure and much delight. If thou find thy selfe in that case, certainely thou art vnregenerate.

OVr Apostle now comes to lay forth the combat betweene the Flesh and the Spi­rit, in them that are truely regenerate, gi­uing instance of it in his owne particu­lar, insisting in his owne example.

In these three Verses, 15, 16, 17. hee layes before vs the first degree of that combat, as that by sinne hee was brought to doe that euill hee would not; thereby making knowne an opposition betweene the Law of God commanding, and his will consenting, and sinne ouer-ruling, and his flesh obeying. That is the summe of them.

Now the Apostle hauing said in the Verse before, that he was sold vnder sinne, that hee was held vnder the power of his owne corruption vnwillingly; in the first wordes of the fifteenth Verse hee proues it by this, that he disal­lowed that which he did: thus he reasons. The things he did, he did not allow; and therefore he was held vnder the power of sinne vnwillingly: I am sold vnder sinne: for (saith hee) I allow not that which I doe. Then hee further confirmes that Proposition, that hee allowed not that which he did; because his will was to doe that which he did not, and that which hee did, was hatefull vnto him, and he did it with a lothing and detestation: for (saith he) What I would, that doe I not, but what I hate, that doe I. And hereupon hee infers two conclusions: one in the 16. Verse, and the other in the 17. Verse.

THe Apostle here still speakes of himselfe, and that in the time present, I allow not that which I doe, and what I would not, that doe I: but what I hate, that doe I. And so, to the end of the Chapter: giuing vs to vnderstand, that he spake these things of himselfe, as hee was now in the state of regeneration: and the very things that in this dis­course the Apostle affirmes of himselfe, doe plainely proue as much: for he saith, he willed the good, and hated the euill: hee consented to the Law, hee delighted in the Law, hee felt in himselfe a striuing betweene the Law in his members, and the Law of his mind, hee was led cap­tiue to the Law of sinne, hee groned vnder his misery, in respect of the power of his corruption, hee desired deli­uerance from it, and he acknowledged and magnified the grace of God in and through Christ. All which are pro­per [Page 316] to the regenerate, and are neuer found in any that are yet in their naturall state and condition.

The obiections that are brought to the contrary, wee will answere in handling the particulars. But this we are to take for a certayne truth, that the Apostle, in this whole Context, speaks of himselfe as he was now rege­nerate, and in his owne person makes knowne, how it is with all that are truely regenerate. And here he saith, I allow not. Interpretation The word here rendred (allow) properly signi­fies know (I know not) but the word (know) is sometimes in Scripture put to signifie, acknowledge, approue, allow, &c. Psal. 1.6. as Psal. 1.6. The Lord knoweth the way of the righteous: that is, he acknowledgeth, he approueth, he liketh their way. So Matth. 7.23. I neuer knew you: that is, I neuer acknowledged you for mine. And so the meaning of the Apostle in this place is this, I approue not, I like not, it is not pleasing vnto me, it is in some sort against my mind and my heart; (That which I doe) or that which I worke: for the word is the same we had, Verse 8. and 13. and it is to be vnderstood of the sinfull thoughts and motions of the A­postles mind, will, and affections; likewise of his sinfull wordes and actions: and his meaning is this, That euill which I act and doe inwardly in my mind, my will, and my affe­ctions, and outwardly in my words and actions. For what I would, that is, What good I would thinke, affect, speake, and doe, that good I doe not thinke, speake, or doe, but what I hate, that is, The euill that I lothe and abhor, and is hatefull vnto me, that I doe, that I act, and doe in my mind, will and affections, and in my words and actions.

Yet this must not so be vnderstood, that the Apostle was compelled to euill, but that he confented not to it with his whole will, he being now regenerate; as he was regenerate, he hated euill, and the euill he did, he did it with a lothing. Thus then briefly conceiue wee the A­postles meaning in this Verse, as if he had said,

For the euill which I act and doe inwardly, in my mind, will, [Page 317] and affections, and outwardly, in my wordes and actions, I ap­proue not, its not pleasing to me, I like it not, nay, it is against my mind and my heart: for the good I would thinke, will, and affect, speake and doe, I doe not thinke, will, affect, speake, nor doe: but the euill that I lothe and abhor, and is hatefull to me, in part, as I am regenerate, (for as I am regenerate, I hate e­uill in part) euen that euill that I act and doe in my mind, will, and affections, and in my wordes and actions.

First, here obserue we the reason the Apostle vseth to proue that he was sold vnder sinne, that hee was held vn­der the power of sinne vnwillingly: how proues he that? Surely thus; that he did not allow nor approue of the e­uill he did, either inward or outward; though he did e­uill sometimes, yet it was not pleasing to him, it was in some sort against his heart and minde: and by this hee proues, that hee was sold vnder sinne. Hence then note we in a word,

How men may know whether they be held vnder sin, Doct. 1 or sell themselues to it: By the allow­ance or disal­lowance of e­uill, men may know whether they be slaues to sinne wil­lingly or vn­willingly. whether men be slaues to sinne willingly or vnwillingly, by their allowance or their dis­allowance of the euill they doe, they may certainly know it. Dost thou find, that the euill thou dost is displeasing to thee, thou dost not allow it, nor approue it in thine heart, but rather thine heart riseth against it, and cannot away with it? thereupon thou maist conclude, that though in some sort thou art in bondage to thine owne corruption, yet it is vnwillingly, Vse. and thou art not a slaue to sinne willingly. On the other side, Triall of our selues. if thou finde that the euill thou dost, is pleasing to thee, and thine heart likes it, and approues it, and thine heart is tickled and af­fected with pleasure in doing of it, as it is, Pro. 2.14. Pro. 2.14. Thou reioycest in doing euill: Out of all question thou art then a slaue and a drudge to sinne willingly, thou art a slaue to the lusts of thine owne heart, and thou wilt be so, it is pleasing to thee: and so thou art in a miserable slauerie, Thou art in the gall of bitternesse, and in the bond of [Page 318] iniquity, Act. 8.23. Act. 8.23. Hereby then let euery one trie himselfe.

Now consider wee the Proposition it selfe. I allow not that which I doe: that euill I doe, I allow not; I approue not, it is not pleasing vnto me. Hence wee are giuen to vnderstand thus much:

That true beleeuers, Doct. 2 such as are truely regenerate, doe euill sometimes, Though true beleeuers doe sometimes sinne, yet they allow not the euill they doe. and they sometimes sin in their thoughts and affections, and in their words and actions; but yet they allow not the euill they doe, they approue it not, it is not pleasing to them, but their hearts rise vp against it, and they are displeased with it: though true beleeuers, and such as are truely regenerate, be sometimes ouercar­ried by violence of temptation, or by force and strength of their owne corruption still in part remaining in them, to doe euill and to sinne, yet their hearts approue not of that euill and sinne, but they finde that their hearts doe rise vp against that euill, and checke them in the doing of it, and when it is done, their hearts are not quiet, but they doe then smite them, and stirre them vp to recouer themselues by speedy repentance; their hearts doe not allow them to lye in that euill and sinne, and to goe on in it with pleasure.

We read, that thus it was with Dauid, when hee had numbred the people, 2. Sam. 24.10. Psal. 66.18.19. 2. Sam. 24.10. the text saith, that his heart smote him. And Psal. 66.18, 19. saith Dauid, If I regard wickednesse in mine heart, the Lord will not heare me. But God hath heard me, and considered the voyce of my prayer. Thereby implying, that howsoeuer he was some­times ouertaken with euill and sinne, yet hee did not re­gard it in his heart, his heart did not approue it, it was not pleasing vnto him. And thus it is with all Gods chil­dren, and such as are truely regenerate; And the reason of it is this:

True beleeuers, Reason. and such as are truely regenerate, they haue in them the Spirit of grace and sanctification, and [Page 319] the worke of that Spirit in them is entire; I meane, it re­newes them throughout in all the powers of their soules; it makes not onely their conscience to checke them for sinne, and their iudgement to dislike it, which may in some sort be found in the reprobate, but it makes their hearts also to dislike it, and as it is, Isai. 30.21. Isai. 30.21. It makes their eares heare a word behind them: and when they turne to the right hand or to the left, it makes their hearts tell them they are wrong, as it is, Ioh. 16.8. Ioh. 16.8. The Spirit rebukes them for their euill thoughts and desires. And therefore, though sometimes they be ouer-carryed by violence of temptation, or strength of corruption, to doe euill and to sinne, yet their hearts approue not of that euill, but doe rise vp against it, and checke them in the doing of it, and when it is done, they allow it not either in the doing or afterward.

Now then this being a truth, it makes knowne to vs, Vse 1 that the sinnes of the regenerate are sinnes of a mixt kind, The sinnes of the regene­rate, are sinnes of a mixt kinde. they are partly from the will, and partly against it; for the regenerate are sometimes ouer-carryed by strength of corruption to doe euill, and yet their hearts renued by grace, disallow that euill, and they are diuided in the do­ing of that euill, and in all their euils and sinnes there is some striuing in their wils against them, and so they are mixt sinnes, partly from the will, and partly against it.

Againe, is it so, that though true beleeuers, Vse 2 and such as are truely regenerate, A note, by which men may know whether they be regenerate or no. be sometimes ouer-carryed by the violence of temptation, or strength of corruption to doe euill and sinne, yet their hearts approue not of that euill, but doe rise vp against it? Here is then one speciall note, by which men may know whether they be truly re­generate or no. Wouldst thou know whether thou be truly regenerate or no? Examine thy selfe by this. Dost thou find that the knowne euill thou dost, is displeasing to thee, and thine heart riseth against it both in the doing of it and afterward, and not only thy conscience checks [Page 320] thee for that euill, and thy iudgement dislikes it, (for that may be, and is sometimes found in the reprobate) but thine heart disallowes it, and is displeased with it? Cer­tainely, then thou maist conclude to thy comfort, that thou art truely regenerate, and that thou art freed by grace from the full force of thine owne corruption. Hap­ly thou wilt say, How shall I know that I differ from the reprobate in dislike of sinne, and that not only my con­science checks me for the euill I doe, and my iudgement dislikes it, but that my heart disallowes it?

How shall I be sure of that? Quest.

I answere thee, Answ. By this thou shalt know it, and be sure of it, if thou find in thine heart a true dislike of that sinne which thine heart hath before loued and liked, and was most inclined to. When thine heart is thus carried against it owne liking, certainly, then there is true grace in thine heart, and there is a striuing betweene grace and corrup­tion: for it must needes be a supernaturall power and worke of grace, that makes a man or woman dislike that which nature most liketh. And hereby trie thy selfe; on the other side, if thou find that thou dost allow of the least knowne euill done by thee, and howsoeuer thy con­science checks thee for it, yet thou likest it well inough in thine heart, thou louest it, and couldst find in thine heart to continue in it, for euer, and thou vsest meanes to stifle thy conscience, that it shall not checke thee for it, and being conuinced of that sinne, and reproued for it, thou pleadest for it, and thou labourest to excuse it, and to extenuate it, yea, being now past the practice of it, thou delightest in the remembrance of it; deceiue not thy selfe, certainely, thou art yet in the dregs of nature, and thou art yet vnregenerate, and thou canst finde no comfort in thy state: no, no, remember those wordes of Dauid before mentioned, Psal. 66.18. If I regard wickednesse in my heart, the Lord will not heare me. If thou regard wicked­nesse in thine heart, and approue of it either in thy selfe [Page 321] or others, thy case is not good, the Lord wil not hear thee, thy prayers and all thy seruices to God are abominable.

The Papists from these words of the Apostle, A Popish con­ceit confuted. I allow not that which I doe, conclude, that sudden inuoluntary mo­tions, motions to euill, that arise from the flesh and infe­riour parts of the soule (as they call them) and gaine not the consent of will, are no sinnes. This is but a fancy. I shewed heretofore the weaknesse of this conceit, Verse 7. and made knowne, that concupiscence, and the very first motions to euill, that arise from the corruption of nature, though they gaine not consent of will, and though they be repelled and reiected, yet they are sinnes forbidden in the tenth Commandement: and this very Text confuses this conceit: for the Apostle saith not onely thus, that he did not allow that which he did, but he hated it, it was o­dious and hatefull to him as hee was regenerate; and doubtlesse it was odious and hatefull to him, because it was euill and sinfull, yea, euil and sinful in it selfe, though he had neuer done it, and his doing of it vnwillingly, did not take away the nature of it, and make it cease to bee euill: no, no; it was euill in it selfe, and so, odious and hatefull to the Apostle. I passe from that Popish conceit and fancy.

Come wee to the confirmation of this Proposition, that the Apostle did not allow the euill that hee did, in these words, for what I would, that I doe not: but what I hate, that doe I. And in that the Apostle confirmes it, that hee did not allow the euill he did, because his will was to doe good, which he did not, and the euill hee did, was hatefull to him: Hence we might stand to shew,

That men may know they allow not the euill they doe, when they would doe good, and they doe it not, and they allow not the euill they doe, they are hindred from doing good vnwillingly, and the euill they doe, is hate­full to them: but of that we haue partly spoken before, and therefore I passe by it.

Now from these wordes of the Apostle (What I would, that doe I not: but what I would not, that doe I: wee may gather this conclusion,

That true beleeuers, Doct. 3 and such as are truely regenerate, are not only hindred from doing good vnwillingly, True belee­uers somtimes doe that euill that is hate­full to them. but they doe the euill they hate, they are sometimes drawne by the strength of their owne corruption still in part abi­ding in them, to doe that euill that is hatefull to them, e­uen that euill they doe in part lothe and abhor, they are sometimes ouer-carryed to the doing of it. The Apostle here affirmes thus much of himselfe; and this may be sur­ther exemplified, and made cleere by the example of ma­ny other holy seruants of God. We reade that Gen. 6.9. NOAH was a iust and vpright man, and he walked with God. And the holy Ghost giues this testimony of him, Heb. 11.7. that he be­ing moued with reuerence, prepared the Arke to the sauing of his houshold. He was a man truly fearing God, and a deare child of God, and doubtlesse, he hated all manner of sins, and especially foule and grosse sins. And yet wee reade, Gen. 9.21. that for want of watchfulnes, this holy man of God was ouertaken with a foule sin, euen with the sin of drunken­nesse. Likewise we reade of Lot, that he was a iust man, a deare child of God: yea, the Apostle witnesseth of him, 2. Pet. 2.7, 8. that he being iust, was vexed with the filthy and vncleane conuersation of the Sodomites, and being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soule from day to day with their vnlawfull deeds. So that without question, his soule hated the sin of vncleannesse: & yet we reade Gen. 19.33, 35 the latter end of the Chap­ter, he was ouertaken with that sinne that was hatefull to him, euen with the sinne of vncleannesse, and that with his owne daughters. And to these we might adde many other examples of the deare Saints and Seruants of God, that haue beene sometimes ouer-carryed by the strength of their owne corruption, to doe the euill that was hatefull to them, and which they did in part lothe and abhor. But [Page 323] here haply the question will be moued, and I hold it needfull to answere it.

How far one that is truly regenerate, & a child of God, Quest. may yeeld to the lust of his owne heart, and be drawne by the strength of his owne corruption to doe euill, euen to doe euill, he hating euill, & he lothing and abhorring it in some part, as hee is regenerate? For answere to this, we must know there be certayne degrees of yeelding to the euill lusts of the heart; certayne degrees, I say, there be, by which men yeeld to the lusts of their owne hearts, and are ouer-carryed by them to the doing of euill. There is a delight in them, consent to them, and there's the act, and perseuerance in the act. Now delight in euill moti­ons, or motions to euill that arise in the heart, may be found in a child of God, and in one that is truly regene­rate; he may be pleased, and hee may be delighted with the euill motions of his heart; but consent to them is not vsually and ordinarily found in a child of God; som­times it is: and if at any time a child of God doe consent to the lusts of his owne heart, it is but in part, and against his purpose, because he is ouer-carryed by the strength of them; and againe, the act or execution of lust is not or­dinarily found in a child of God: if at any time hee doe act and execute the lust of his heart, and doe fall, he may say as the Apostle doth in this place, I doe that I hate: but for perseuerance in the act of euill, and holding on in a course in doing euill with pleasure, that cannot befall a child of God: for he hath the seed of grace in him, and that stirs him vp to recouer himselfe by new repentance. Againe, we must know that a child of God, and one that is truly regenerate, may be drawne by the strength of his owne corruption to doe euill, yea, some foule and grosse particular euill, not generally to do euill, but some parti­cular euil, being suddenly surprised by violence of temp­tation, and the strength of his owne corruption. This was the case of Noah, of Lot, of Dauid, of Peter, in those parti­cular foule sins they fell into.

Thus then I briefly answere to the question propoun­ded: Answ. That a child of God, and one that is truely regene­rate, may so farre yeeld to the lusts of his owne heart, as hee may delight in them, yea, hee may consent to them, though not ordinarily, nor wholly, but at some times, and then only in part: and he may sometimes, not ordi­narily, but somtimes, he may proceed to the act and exe­cution of lust; yet so, as he may truly say, hee hates the euill he doth, yea, sometimes being on a sudden surprised by violence of temptation, and the strength of his owne corruption, he may fall into some foule and grosse parti­cular euill and sinne; but to perseuer in the act of euill, and to hold on a course in doing euill with pleasure, that is neuer found in any child of God and one that is truely regenerate. And thus wee see this truth confirmed and cleered, that true beleeuers and such as are truly regene­rate, are sometimes drawne by the strength of their owne corruption, still in part abiding in them, to doe that euill that is hatefull to them, euen that euill they in part lothe and abhorre, they are sometimes ouer-carryed to the do­ing of it.

And this being a truth, Vse. the vse of it is for comfort, it serues as a ground of comfort to Gods children, Comfort to Gods children in respect of their falling into some sin. in re­spect of their falling sometimes into some sinne. Dost thou find, thou that art a child of God, that thou art sometimes drawne by the strength of thine owne corrup­tion still in part abiding in thee, to doe that euill that is hatefull vnto thee? Art thou sometimes ouer-carryed to doe that euill thou dost in part lothe and abhorre? It is no otherwise with thee then it was with the holy Apostle Paul; hee did the euill hee hated: and it is no otherwise with thee, then with other of the dearest Saints and Ser­uants of God. Thus it hath beene with them, and thus it is with true beleeuers, and such as are truely regenerate, they are sometimes drawne by the strength of their owne corruption, to doe that euill that is hatefull vnto them; [Page 325] and looke that the euill that thou art sometimes drawne to doe, be odious in thy sight and hatefull to thee, and howsoeuer thou art ouer-carryed to the doing of it, yet thou dost in part lothe and abhorre it, and then though thou haue cause to be humbled, yet thou hast no cause to be vtterly discouraged & cleane out of heart; no, though the euill thou hast beene ouer-carryed to the doing of, be a foule and grosse euill and sinne, thou art yet in no worse case then the dearest of Gods children haue beene in, or may be in. Indeed, thou professing thy selfe a ser­uant of God, it is thy part to labour by all good meanes to keepe thy selfe free, as from the least and most secret sinne, so especially from open and grosse sinnes, by which God is much dishonored, his Spirit grieued, thine owne conscience wounded, the godly offended, & the mouthes of Atheists and wicked persons opened to blaspheme the Truth of God. But I speake this for thy comfort, when notwithstanding thy watchfulnesse, and notwithstanding thy care to keepe thy selfe from sinne, thou art sometimes ouer-carryed to the doing of that euill that is hatefull vnto thee, and which thou dost in some part lothe and abhorre, thou art not then to be vtterly deiected and vt­terly cast downe.

But thou wilt say, thou addest one fall to another, Obiect. and thou sinnest time after time, euen against thine owne con­science, and therefore thou art afraid, and thou thinkest thou hast iust cause so to be, that thy faith is nothing but meere hypocrisie, or some light shaddow of faith, and such as may be found in the reprobate. This is a shrewd obiection, and this troubles and brangles the conscience of many a weake Christian.

But to helpe the poore soule out of the bryars in this case, deale truely with thy selfe: Answ. dost thou find that thou art buffeted with sinne in this manner, that thou addest one to another? yet dost thou not finde many graces of Gods Spirit in thy soule, a loue to God, a loue to his [Page 326] Word, and to his Children? Art thou not able to say, and that truly, that thy life is not defiled with many foule and grosse sinnes, and that thou dost not alwayes giue way to thy sinne that troubles thee? Sometimes thou art enabled by grace to withstand it, and when thou giuest place to it, it is not of any obstinate wilfulnesse, but of frailty and weaknesse, not of set purpose, but against thy will and flat resolution, thou hauing often resolued with thy selfe, neuer to fall into that sinne againe: and dost thou not e­uen hate and lothe that sinne, and vse all good meanes possible to be freed from it, as continuall hearing, reading and meditating on the Word of God, Prayer, auoyding all occasions that might draw thee on that sinne? Is it not thus with thee? Thou wilt say, Yes, thus it is with mee indeed. Why then, comfort thy selfe; thou maist here­upon certainly conclude to thy comfort, that thou hast true faith, and thy faith is a true working faith; it works in thee that loue to God, and that loue to his children, and that hatred of that euill thou dost; and therefore comfort thy selfe, thou hast true faith, and thou hast no cause to call thy state into question: no, no, assuredly thou shalt in time be able to stop the mouth of Satan, and to wring from him this weapon by which hee wounds thy poore soule, thy often falling into the same sinne, and by the mercy of God, and through his grace, thou shalt one day be fully freed from that euill that is so hatefull to thee; for the Lord hath begun in thee the worke of grace, and he will certainly finish it, Philip. 1.6. Rom. 11.29. Philip. 1.6. His gifts of grace are without repentance, Rom. 11.29. And let that cheere vp thine heart.

Now in that the Apostle saith, Hee willed good, and hee hated euill, we made this a note of his regeneration, that therefore he was certainly regenerate; this being proper to the regenerate, and neuer found in any but such as are truly regenerate. But against this lyes an obiection: I will briefly propound and answere it.

Thus some obiect against it; say they, Obiect. Euen the vnre­generate will that which is good: for all men naturally desire that that is good and right: Reason inclines to good. The Heathen Philosopher could say, [...]: and vnregenerate persons in some sort hate euill. Iudas cryed out, Matth. 27.4. I haue sinned, and haue done euill, betraying the innocent bloud. And therefore this is not proper to the regenerate, to wil good, and to hate euill.

To this I answere thus; There is a threefold good: Answ. first, there is a naturall good, which all things desire; and this is not the obiect of reason or of the will, but of the naturall appetite, which in it selfe makes men neither good nor bad.

Secondly, there is a moral good, which howsoeuer the light of reason being in the full strength of it, may yeeld to, in them that be vnregenerate, and may make them sometimes to doe it; yet as that good comes from them, and as it is done by them, it is not truly good, nay, it is sinne to them, being not done in obedience to Gods Commandement, and of Faith, and to the glory of God.

Thirdly, there is spirituall good, which is heauenly and spirituall, which is of the Spirit and of Faith: now that good vnregenerate persons cannot wil, it is not pos­sible they should will it; for they haue no knowledge nor vnderstanding of it: and this is that good, the Apostle here said he willed, and would haue done.

Againe, vnregenerate persons in some sort hate euill. It is true: but how? Surely, onely for feare of punish­ment, or in some other sinister and by-respect, and not because it is euill, and sinfull, and displeasing to God, and to the dishonour of God. No, no: they hate not euill in any such respect: and so it remaines a true note of the Apostles regeneration, that hee willed good, and hated euill: and it is a true note to others, A true note of regeneration. that they are also re­generate, if they finde in themselues that they will that [Page 328] which is spiritually good, euen that good which is of the Spirit and of faith, and that they hate euill, not in a sini­ster and by-respect, but because it is euill, and displeasing to God, and is to the dishonour of God: and, if they were put to their choyce, they would rather dye the most cruell death, then wittingly and willingly doe euill, and sinne against God. That is a true note of regeneration.

Now further, Doct. 4 in that the Apostle saith, What I hate, that I doe: Sinne must be odious and hatefull to true beleeuers. meaning, that the euill hee did, was odious and hatefull to him. Whence wee may easily conclude thus much, that sinne must be odious and hatefull to vs, euen to such as would approue themselues to be true be­leeuers, Gods children, and truly regenerate: they must finde this in themselues, that they hate and loath euill, yea, all maner of euill and sinne, all knowne sinnes what­soeuer, and that they abstaine from euill and sinne, out of a loathing and a detestation of it. It is not inough for vs to abstaine from this or that euill and sinne, for that a man or woman may doe, as being not prone to it, or be­ing not tempted to it, or by custome, or for feare of dan­ger of Law, or shame of the world, and such like; but wee must abstaine from euery knowne euill and sinne, out of an hatred and detestation of it: we must hate, detest, and abhorre euery knowne euill and sinne. And to this pur­pose Dauid speakes plainely, Psal. 119.104.128. Psal. 119.104. I hate all the wayes of falshood. And Verse 128. I esteeme all thy Precepts most iust, and hate all false wayes: I doe not onely disclaime false wayes and keepe my selfe from walking in them, but I hate and abhorre them, they are odious and hatefull vnto me. Psal. 97.10. saith the Psalmist, Yee that loue the Lord, hate euill.

And thus the Lord exhorts by his Prophet, Amos 5.15 Hate the euill, and loue the good. It is the exhortation of Iude, Iude Epist. vers. 23. That we should hate the very gar­ment spotted by the flesh. Rom. 12.9. saith the Apostle, Ab­horre that which is euill. The originall word there vsed, is [Page 329] very emphatical, it signifies to hate with extreme hatred, and to detest with an vtter detestation, euen as wee hate and detest hell it selfe. These places, not to adde any fur­ther testimony, doe sufficiently cleere and confirme the point, that sinne must be odious and hatefull to vs. If we would approue our selues true beleeuers, wee must hate and lothe all manner of euill, euen all knowne sins what­soeuer, and we must abstayne from euill and sinne, out of an vtter lothing and detestation of it: for why?

Sinne is odious, hatefull, Reasons. 1 and abominable in the sight of God, it is displeasing to God, it stirres vp his anger, it defaceth the Image of God, and brings in the image of Satan, and it is most foule and vgly in Gods sight; and being thus odious and abominable in the sight of God, it must be so to vs, it must be so to all Gods chil­dren.

Againe, 2 the Lord not only dislikes sinne and iniqui­ty, but he hates it, and he abhorres it, Pro. 6.16. Pro. 6.16. These sixe things doth the Lord hate, yea his soule abhorreth seuen. Yea, Note. it is worth our marking, which followes Ver. 17, 18. 17 That the Lord hates not only sinne, 18 but euen the member that is made the instrument of sinne. So farre doth the Lord hate and abhorre sinne. And Gods children must be like to God their Father. Sinne is odious to God their Fa­ther: and it must be so to them, they must hate, lothe and abhorre all manner of euill, if they will proue themselues indeed to be the true children of God, and not bastards.

Now then, this being a cleere truth, it followes on it, Vse 1 that it is not inough for men to haue in them some little dislike of sinne, Indifferency in respect of sinne, repro­ued. and it must be farre from men to be in­different in respect of sinne; that indifferency, in respect of sinne, is iustly on the ground of doctrine now deliue­red, to be taxed. Many there be in the world that are in­different in respect of sinne. Are there not many that can commend Papists and Atheists, and stick not sometimes to say of the Papists, Why, I hope they be good honest [Page 330] men, though they be a little carryed aside to Idolattie and Superstition: and of Atheists, There is no such hurt in them, they are worst to themselues, though they be not so strict as others are? Yea, be there not some, that care not to ioyne fellowship with Papists, that can walk, and talke, and conuerse with them familiarly; and some that when a course is taken on iust cause to take Papists at their Idolatrous meetings, sticke not to say, Oh, you are strict against them: but it were more meet, you should rather looke to others that haue their priuate meetings, to Puritane meetings, those they cannot abide; they ra­ther like of Popish meetings, and of drunken meetings: though men sit guzzeling in Ale-houses or Tauernes whole dayes and nights, they take no notice of those meetings: but these Puritane meetings they cannot a­bide, and so I might insist in other particulars.

Well, consider it, whosoeuer thou art: Dost thou, that canst commend Papists, that are vtter enemies to Gods grace and glory, and thou that canst speake well of A­theists and prophane persons, dost thou hate sinne? dost thou abhorre it? No, no: there is no such matter, thou art an indifferent man, & thou hast not in thee that loth­ing and detestation of sinne, that ought to be in a true Beleeuer; and take this with thee, thou art odious and hatefull to God. Marke what the Lord Iesus threatens, Reuel. Reuel. 3.16. 3.16. Such as be luke-warme, indifferent persons, it will come to passe, that he will spue them out of his mouth: they are as lothsome as luke-warme water to a mans sto­macke, he cannot digest them, but will cast them out, as raw and vndigested matter. It is a sentence full of terror if it be duely considered. Thou, that art indifferent in respect of sin, thou art vnfit to be made one with Christ, and partaker of the life and grace of Christ, or any of his sauing comforts; thou goest against the stomacke of Christ, thou prouokest him to cast thee out, as a thing lothsome and abominable: and that is a fearefull condi­tion.

Againe, is it so, Vse 2 that sinne must be odious and hatefull vnto vs? must wee hate all manner of euill? Surely then, Men may and ought to be zealous in speaking a­gainst sinne. men may be zealous and feruent in speaking against sin, yea, they ought so to be, especially Ministers. Here is a iustification of our often and seruent speaking against sinne. Men find fault with vs, that wee often hit vpon their sinnes, and we are euer galling them with the same things; they shame not to doe euill, to lye, to slander, and to haue their drunken meetings, & the like: but they cannot away to heare of these things. Alas, wee cannot but speake against open grosse sinnes, if our hearts be right within vs; wee hate sinne both in our selues and in others, and we cannot but speake against sinne, so long as men goe on in sinne: wee desire their leauing and for­saking of sinne, and that sinne may be odious and hate­full to men. And know this, whosoeuer thou art, that sin must be odious and hatefull to thee, if thou wouldst proue thy selfe a true Beleeuer.

And to shut vp this in a word: Wouldst thou make it good to the comfort of thine owne soule, that thou art a true Beleeuer? yea, wouldst thou make it good that thou louest God, and louest his Truth? Then looke thou hate and detest sinne, Psal. 97.10. yea all manner of euill, euen euery knowne euill and sinne. Thou must not hate one sinne, and like of another, and haply hate Drunkennesse, and loue Couetousnesse, or hate Couetousnesse, and loue Swearing. If thou dost not hate Atheisme, thou louest not God: if thou hatest not Heresie, thou louest not Gods Truth: if thou hate not Sabbath-breaking, thou louest not the right keeping and sanctifying of it. Here­by trie thy selfe, and looke that thou hate euery knowne sinne, because it is sinne and displeasing to God.

Haply thou wilt say, Quest. How shall I know that I hate sinne, because it is sinne and displeasing to God?

I answere, By two things especially. Answ.

First, if no reward can allure thee, nor any punishment [Page 332] force thee vpon any knowne sinne, but thou canst wil­lingly rather imbrace death, then wittingly sinne against GOD.

Secondly, if thou make conscience not onely of open and grosse sinnes, but of the very thought of euill, and thou makest as much conscience of sinne in secret, as in the open view of the world. Hence thou maist conclude, that thou dost hate and abhorre sinne, because it is sinne and displeasing to God: and thence thou maist gather to thy comfort, that thou art a true Beleeuer, and a Child of God, and that thou louest God, and art beloued of God in the Sonne of his loue, Christ Iesus.

ON that which the Apostle said in the Verse before, that what he would, that he did not, but what he hated, that he did; he brings in two inferences, two conclusions; one in this Verse, another in the Verse fol­lowing. The summe and substance of his first inference and conclusion laid before vs in this Verse, is this, that there was in some sort a good harmony, and a consent betweene Gods Law and his heart, being now renued by grace, in that he hated and abhorred the euill that was done by him, because it was euill and sinful, and contrary to the Law of God.

And thus he concludes, If I doe what I would not, I consent to the Law of God that it is good. But the first of these is true: therefore the second. Now the ground of this inference is this generall,

That whosoeuer he be, that wils not the euill he doth, but disallowes and hates it, and that out of a loue, and [Page 333] liking, and respect to the Law of God, and a consent to that, he seeing that euill which he doth, to be contrary to the Law of God, doubtlesse hee approues of the Law of God to be good, and to be the perfect rule of righ­teousnesse.

Thus we haue the Apostles first inference and conclu­sion, and the ground of it. Now the words of this Verse need not long to be stood on, touching the sense and meaning of them.

If I doe then that which I would not. Interpretation These words we had in effect before: and the meaning of them is briefly this: If I act and doe inwardly in my mind, my will and my affections, and outwardly in my wordes and actions, that euill that I in part would not doe, as I am regenerate, because it is euill, and against the Law of God, then I consent to the Law, that it is good.

(Consent) The word in the Originall properly signi­fies to confesse, to witnesse with a thing, or to speake with a thing to which it is applyed. As here, being applyed to the Law of God, the meaning is, as if the Apostle had said, I confesse the goodnesse of the Law of God, I subscribe to it, I agree to it, I beare witnesse with it to be good, I consent, or I assent in my mind and iudgement, and in mine heart I ap­proue the Law of God to be good.

By the word (Law) as before, wee are to vnderstand the morall Law of God. (That it is good) that is, as be­fore wee expounded the word, Vers. 12. that it requires and commands only such things as be good, and forbids the contrary all manner of euill, and shewes the good way in which men are to walke to life euerlasting. Thus then conceiue wee the meaning of the Apostle in the wordes of this Verse, as if he had said,

If I then act and doe inwardly in my mind, will and affec­tions, and outwardly in my wordes and actions that euill, that I in part would not doe, as I am regenerate, and as my heart is renued by grace, and that, because it is euill, and against the [Page 334] Law of God. Surely then, I agree to the morall Law of God, and I beare witnesse with it to be good, I consent, or I assent to the goodnesse of the Law of God, in my mind and iudgement, and in mine heart renued by grace, I approue the Law of God to be such a Law, as requires and commands only good things, and forbids the contrary, euen all manner of euill, and shew­ing the good way in which men are to walke to life euer­lasting.

First, hence obserue we the Apostles inference, If (saith he) I act and doe the euill I would not, the euill that in some sort is against my mind, my will, and my purpose, then I consent to the Law, that it is good; I then assent to the goodnesse of the Law of God, I approue the Law of God to be such a Law, as requires and commands only good things, and forbids the contrary. Hence note we briefly thus much,

That when men doe euill against their purpose and will, Doct. 1 It is an eui­dence of con­sent to the goodnesse of Gods Law, when men doe euill, and they would not doe it. they doe euill, and they would not doe it, they haue in them a full purpose and resolution, not to sinne against God in any thing wittingly and willingly, and yet they sinne against that purpose, then they consent to the Law of God, then they yeeld to the Word of God comman­ding good duties, that it is good, that plainely proues it, and thereupon they may certainly conclude, that they in their mindes assent to the good Law of God, and ap­proue of it in their hearts to be good; it is a plaine eui­dence of consent to the goodnesse of the Law of God, when men doe euill, and they would not doe it, but they would willingly be freed from doing of euill, and from breaking of the holy Lawes and Commandements of GOD.

Thus our Apostle here concludes directly, If I doe that euill which I would not, I consent to the Law, that it is good. This I note in a word, to teach euery one of vs to try our selues, touching our consent to the Word of God. No doubt, euery one will say he likes the Word of God, and [Page 335] he approues of it, and it were pity of his life if hee did not consent to the Truth, and to the goodnesse of the Word of God. But take heed, whosoeuer thou art, that thou doe not deceiue thy selfe: trie thy selfe by the note now deliuered;

Dost thou find, that the euill thou dost, Ʋse. thou wouldst not doe it, it is against thy purpose and mind? A ground of triall. Thereup­on thou maist certainly conclude, that thou dost consent to the Truth and goodnesse of the Word of God: that is a good euidence indeed, that thou dost approue the Law of God to be good, in commanding good things, and good also in forbidding of euill. But on the other side, if thou find that the euill thou dost, is pleasing to thee, and thou dost wittingly, and willingly, and purposely doe any knowne euill, deceiue not thy selfe, out of all question thou dost not consent to the Truth and good­nesse of the Word of God; thou maist thinke thou gi­uest assent to the Word of God, and dost approue of it in thine heart; but the truth is, there is no such matter, thy doing euill wittingly and willingly, is an euidence a­gainst thee, yea, it proues plainly, that thou denyest the Truth and goodnesse of the Word of God; and if thou goe on in that course, thou shalt be punished as one that denyes the Truth of the Word of God, and with holds the Truth of it in vnrighteousnesse. Rom. 1.18. Rom. 1.18. The wrath of God shall one day be reuealed from heauen against thee, yea, it is a feareful step to the vnpardonable sinne against the holy Ghost, to deny the Truth and goodnesse of the Word of God.

‘It is reported of Iulian the Apostata, Note. that he first be­gan to account the Word of God foolishnesse, & then he persecuted the Professors of it with mocks & taunts;’ and so by degrees fell to that foule sinne of Apostasie. Full little doe men thinke of this, that their doing euill purposely and willingly, proues this against them, that they deny the Truth & goodnesse of the Word of God, [Page 336] and are going on to that fearefull vnpardonable sinne a­gainst the holy Ghost: but indeed so it is. And if a men appeale to their owne hearts, if they deale truely, their owne hearts must needs yeeld to it, that they doing euill purposely, they deny the Truth and goodnesse of the Word of God. Doth not thine owne heart, whosoeuer thou art, while thou goest on wilfully in sinne, say thus to thee, Deut. 29.19. God is mercifull, and as it is, Deut. 29.19. Thou shalt haue peace, though thou walke according to the stub­bornnesse of thine owne heart? And what is this, but to de­ny the Truth of God, the Word of God, that reuealing that God is iust aswell as mercifull? and as it followes, Deut. 29.20. that hee will not be mercifull vnto him, but the wrath of the Lord and his ielousie shall smoke against that man, and euery curse that is written in this Booke, shall light vpon him, and the Lord shall put out his name from vnder heauen. Therefore take heede of doing euill purposely and willingly.

Consider we further, that the Apostle saith, hee doing that he would not, yet he consented to the Law of God, that it was good. And this consent of his, wee made a second argument and proofe of his regeneration. That therefore hee was certainly a man truely regenerate, be­cause howsoeuer hee was ouer-carryed to doe that hee would not, yet he consented to the Law of God, that it was good.

Now against this, Obiect. there is also obiection made. Some doe thus obiect against it; say they, Vnregenerate per­sons may, and do sometimes consent to the Law of God, and they may and doe approue of it to be good, yea, sometimes vnregenerate persons delight in the Law and in the Word of God, as it is said of Herod, that he heard IOHN BAPTIST gladly, Mar. 8.20. Mar. 8.20. and of Tempora­ries, such as haue only a temporarie faith, it is said, Mat. 13.20. Matth. 13.20. that they receiued the Word with ioy. And Heb. 6.5. it is said of Apostataes, that they haue tasted of the good [Page 337] Word of God. And therefore it is not a true note of the A­postles regeneration, or of the regeneration of any o­ther, that they consent to the Law of God, and approue it to be good.

For answer to this, first know, Answ. that vnregenerate per­sons are either openly wicked, being conuinced of sinne in their consciences; and their consciences galling them for sinne, it may be, they acknowledge the Law of God to be good; but how? Surely, Exod. 9.27. as PHARAOH acknow­ledged the Lord to be righteous, Exod. 9.27. not out of a­ny loue or liking of the Law. No: they could wish there were no Law at all, they hate it, because it condemnes their sinnes, and shewes them the curse of it due to them for their sinnes.

As for hypocrites, they outwardly approue of the Law and Word of God, in outward profession only, but they haue no true inward loue and liking of it, they suffer it not to worke on their hearts, and to reforme them in their inward affections, they only yeeld an outward con­formity to it, in respect of their ease, pleasure, profit, or the like, but inwardly they reiect it, and cast it behind them, Psal. 50.17.

Againe, for the instances brought: Herod indeede heard Iohn Baptist gladly: but if wee marke the Text, it was onely in some things, hee liked of some things Iohn taught, not all that hee heard from him; and so hee did not thorowly like of the Word preached by Iohn, but onely in part, and that onely in some sinister and by-respect. And so also Temporaries, they receiue the Word with ioy, not out of any loue and liking of it, but in respect of ease, or gayne, or credit, or the like. And for Apostataes, it is true indeede; they taste, and as it were sippe of the sweetnesse of the Word of God, they touch it, as it were with the tip of their tongues, but they neuer send it downe into their hearts, they digest it not, it is not conuerted and turned as [Page 338] good nourishment into the substance of their soules, to the true comfort and strengthening of them, and so they haue in them but a light and vanishing, and no true sound and solid approbation of the Law and Word of God: And therefore still it remaynes a true note of the Apostles regeneration, that howsoeuer hee was ouer­carryed by his owne corruption, to doe the euill he would not haue done, yet hee consented to the Law of God, that it was good.

And it is a true note to others, A true note of regenera­tion. that they also are tru­ly regenerate, if they find, that though they doe the euill they would not doe, yet they consent to the Law and Word of God, they assent to it in their minds and iudgements, and in their hearts they approue of the goodnesse of it, and they loue, and like it, and cleaue to it in their inward affections. In that the Apostle saith, I consent to the Law of God, that it is good; wee are giuen to vnderstand yet further thus much,

That true Beleeuers, Doct. 2 Gods Children, they consent to the Law of God, Gods children haue in them a true loue and liking of Gods Law. they haue in them not onely know­ledge of the Law of God, and an assent to it in their mindes and in their iudgements, but they also approue of it in their hearts, they haue in them a true loue and liking of the Law of God, and that both in comman­ding of good things, and in forbidding of euill: so farre forth as men are regenerate, they consent to the Law of God, and there is a good agreement betweene their hearts and the good Law of God, and sinne is displeasing to them, and they dislike it, and disallow it, and hate it, because it is against the good Law of God, and good du­ties are liked and loued of them, and performed by them, because Gods Law requires them. Thus it is with all Gods Children, and such as are truly regenerate.

Psal. 40.8. Dauid speakes thus, I desired to doe thy will, O my God, yea, thy Law is within mine heart. As if hee had said, Thy will O Lord, made knowne to me in thy Law. [Page 339] I doe not only know to be holy, and good, and assent to it in my mind and iudgement, but I like it, I approue of it, I desire to doe it, mine heart is inclined to it, yea, thy Law is within my heart, I willingly imbrace it, my heart consents to it, and I find a good agreement betweene thy good Law and my heart. And againe, Psal. 119.127. saith DAVID, I loue thy Commandements aboue gold, yea aboue most fine gold: I doe not only know thy Comman­dements, and assent to them in mind and iudgement, but I approue of them in my heart, and I haue an exceeding great loue to them. And then hee subioynes in the next Vers. 128. I esteeme all thy Precepts most iust, and I hate all false wayes. As if hee had said, I haue a true loue and liking of thy holy Commandements, and that both in commanding of good things, and in forbidding of e­uill, there is a sweet consent and agreement betweene my heart, and thy holy Lawes and Commandements, in whatsoeuer they either command or forbid; I like good duties and I performe them, because thy Law re­quires them, and I dislike euill and sinne, and hate it, because thy Law forbids it, and because it is against thy Law. Thus it was with Dauid, and thus indeed it is with all Gods children.

And hence it is, that Gods children are ready and wil­ling to obey God in any thing he commands them, be it neuer so contrary to nature, and neuer so hard and harsh to flesh and bloud. Gen. 22.2. The Lord no sooner said to ABRAHAM, Offer thine only sonne ISAAC, euen that beloued and deare sonne, and that with thine owne hands, and burne him when thou hast done for a burnt offering, but he without grudging or gaine-saying, was ready to doe as the Lord commanded him. The Text saith, Verse 3. that he rose vp earely in the morning to doe it, Gen. 22.2, 3. there was in him alacritie and forwardnesse, to doe that which the Lord required at his hands: and so it is in all Gods children.

Instance might be giuen in many other examples, Gods children are ready to doe the will of God made knowne to them. The Lord no sooner saith to a child of God, Doe this: but his heart answers, I will doe it. And againe, no sooner saith the Lord, Forbeare this, or, Auoid that: but the heart of a child of God answers, I will forbeare it, and I will auoid it. And that strongly confirmes the truth of the point in hand, that there is a good agree­ment betweene the hearts of Gods children, and the good Law of God: the reason and ground of it is this:

Gods children, Reason. and such as are truly regenerate, are borne anew of God, whose Law it is, and they haue in them that Spirit, from whom the Law of God was brea­thed, and who is the Author of the Law and of the Word of God, and that Spirit inclines their hearts to the good Law of God, and makes them loue and like it, and yeeld willing obedience to it. Ezech. 36.27. Ezech. 36.27. saith the Lord, I will put my Spirit within you, and cause you to walke in my Statutes, and yee shall keepe my Iudgements and doe them. Yea, that Spirit being powerfull in them, makes the Lawes and Commandements of God, which to nature are harsh and hard, easie to them, and makes them not to thinke them hard and grieuous, 1. Joh. 5.3. 1. Ioh. 5.3. And therefore hereupon we may conclude, that true Beleeuers, & Gods children, haue not only knowledge of the Law of God, and doe not onely assent to it in their mindes and iudge­ments, but they also approue of it in their hearts, and haue in them a true loue and liking of the Law of God; so farre forth as they are regenerate, they consent to the Law of God, and there is a good agreement betweene their hearts and the good Law of God; they dislike and hate sinne, because it is against the good Law of God, and they like good duties, and performe them, because Gods Law requires them.

Now this serues to discouer vnto vs, Vse 1 whence it is that the holy Commandements of God that are harsh and [Page 341] hard to nature, Whence it is that the holy Commande­ments of God are easie to Gods children and to men that are in their naturall con­dition, are in some sort easie to Gods children, and that Gods children willingly yeeld to that which God com­mands, which others wrestle and striue against, and will by no meanes be brought to bend vnto. Surely hence it is, the hearts of Gods children being renued by grace, consent to the Law of God, and there is a good agree­ment betweene them and the good Law of God, they haue in them that Spirit from whom the Law of God was breathed, and that Spirit makes their hearts, which of themselues are wayward and auerse to euery thing that is good, plyable and inclinable to the good Law of GOD.

Say to an angry furious man or woman, one that is yet in the dregs of nature, Thou must forgiue, Thou must loue thy Neighbour, Thou must blesse them that curse thee, and doe good to them that hurt thee; he being yet in his naturall state, he cryes out, These be things impos­sible; how can one yeeld to such a Law? But tell a child of God of these things, and let him vnderstand that this is his duty; and he willingly yeelds vnto it, and his heart consents to the good Word of God; he hath in him that Spirit, that makes men that are as Wolues, Beares, and Tigres, put off their brutish and sauage nature, Isai. 11.6, 7. Isai. 11.6, 7.

Againe, is it so, that true Beleeuers, Gods children, Vse 2 haue not onely knowledge of the Law of God, A difference betweene Gods children and others, discouered. and doe not only assent vnto it, but their hearts also approue of it, and so farre forth as they are regenerate, they consent to the Law of God, they dislike and hate sinne, because the Law of God forbids it, and they like good duties, be­cause the Law of God requires them? Surely then, this points out a plaine difference betweene Gods children, and others that are either openly wicked or hypocrites, for it is farre otherwise with them: the vngodly man and the hypocrite may indeed in his mind and iudgement as­sent to the good Law of God, he may, being cōuinced in [Page 342] conscience, acknowledge such & such things to be good, and such and such things to be euill and sinfull; but in the meane time his heart is not inclined to that hee acknow­ledgeth, and his heart approues not of it, because Gods Law commands it, and his heart doth not dislike & hate that he knowes to be sinne, because the Law of God for­bids it. No, no: hee rather hates the Commandement, and he could wish there were no such Commandement: for example, the Drunkard, being in conscience conuin­ced and pressed with it, will sometimes confesse Drun­kennesse to be euill, yet his heart dislikes it not, his heart is not inclined to hate that sin, but he could rather wish there were no Word of God against that sinne. Yea, if wee obserue it, and if the vngodly and hypocrite them­selues doe obserue it, they shall find, that they neither doe any good thing, nor eschue any euill, because the Law of God commands the one, and forbids the other, but they euer haue respect to gaine, or credit, or pleasure, or paine, Note. or the like; ‘and it is still themselues they ayme at, in doing good, or in eschuing euill, and not the Law and Word of God: and so it is with them in all other things; it may be, the ioyes of heauen being spoken of, doe somewhat affect them, and when they heare of the paines of hell, they are somewhat asto­nished;’ and it may be, they know God to be of infi­nite Maiestie and Power, and that none is able to indure the fiercenesse of his wrath; it may be, these things a little touch them when they heare of them; but it is on­ly, because they would escape the wrath of God and his iudgements, and so it is still themselues that they loue: if there were neither heauen nor hell, they would not care for God, nor for the Word of God.

But on the other side, true Beleeuers, and Gods chil­dren, they obey God in his Word, out of a loue to God, and their soules are not so deare to them, as the Name of God is to see that glorified; and they, as it were, carry [Page 343] their liues in their hands, and they are ready to yeeld them vp to the glory of his Name, and they consent to the Law of God in their hearts, and they dislike & hate sinne, because the Law of God forbids it, and they like good duties, because the Law of God requires them. And thus it must be with thee, if thou wouldst make it good to the comfort of thine owne soule, that thou art a child of God.

Haply thou wilt say, Quest. How shall I know that I dislike and hate sinne, because the Law of God forbids it; and that I like good duties, because the Law of God requires them?

I answere, By this thou shalt certainly know it: Answ. If thou find thine heart equally affected to all and euery Com­mandement of God, and that thy heart is equally incli­ned to the keeping of all and euery one of Gods Com­mandements, and thou dost not thinke any thing that the Word of God commands or forbids, to be light, or that the doing or not doing of it is a trifling sinne, but thou makest conscience of the least euill and sinne; not only of Theft, Murder, and such like, but of Sabbath-breaking, of Swearing by Faith and Troth, of Vanity in apparell, and such like: if thou thinke thou dost dislike sinne, because it is forbidden in the Law of God, & thou louest good duties, because the Law of God requires them, and yet thou art partiall, in doing good, and auoy­ding euill; thou makest choice of what good thou wilt doe, and what euill thou wilt auoid; thou abstaynest from Murder and Theft, and yet makest no conscience of Sabbath-breaking, Open rayling, and haply thou giuest to the poore, and yet thou art carelesse of other good duties, thou deceiuest thy selfe, that will yeeld thee no true comfort: for as Iam. 2.11. Iam. 2.11. There is the same Law­giuer, and he that commands one thing, commands an­other, and he that forbids one thing, forbids another: and if thou wittingly and willingly breake one Comandement, thou art guilty of all, Vers. 10.

If then thou wouldst be sure, that thou dost dislike sin, because the Law of God forbids it, and that thou likest good duties, and performest them, because Gods Law re­quires them, then neuer rest, till thou find that thou art equally affected to euery Commandement of God, and that thou art equally inclined to the keeping of all and e­uery one of Gods Commandements, and that thou dost not thinke any thing, that the Word of God commands or forbids, light and trifling, but that thou makest con­science of the least euill and sinne.

Last of all, Vse 3 is it so, that true Beleeuers, and Gods chil­dren, Ignorance of Gods Law, a fearefull thing. doe not only know the Law of God, and assent to it in their mindes, but their hearts also approue it? Sure­ly then, their case must needes be fearefull that are igno­rant of the Law of God. Can they yeeld consent of heart to the good Law of God, & approue of it in their hearts, that are ignorant of it? It is not possible. Consider this all you that are ignorant of Gods Law, you cannot comfort your selues with this, that you are Gods chil­dren. No, no: Gods children not only know the Law of God, but they also approue of it in their hearts: now you are so farre from that, as you know not the good Law of God, and so your case is fearefull. Oh then labour you for knowledge of the Law of God, whilest you haue time and meanes, that so you may approue of it in your hearts, and yeeld sound obedience to it both in heart and life.

IN this Verse we haue the second inference and conclusion laid before vs, that the A­postle brings in on that he said Verse 15. that the good he would, that he did not: but the euill he hated, that he did. Thereupon [Page 345] the Apostle concludes in this Verse on this manner: If I hate the euill I doe, then I being renued by grace, doe it not. And he further shewes what it was that did it, name­ly, the sinnefull corruption that still in part remayned in him. But (saith he) sinne that dwelleth in me, that doeth it. And this inference the Apostle deliuers with a note of difference, in respect of himselfe, comparing his present state with his former, that now it was not with him, as in former times, and he saith, Now then, it's no more I that doe it: not barely, then it is not I, but, then it is no more I that doe it, but the sinne that dwelleth in me.

Now then, it is no more I that doe it, but the sinne that dwelleth in me. Here to make vp the full sense, those words vsed in the Verse before (if I doe that which I would not) are to be resumed and repeated, they being the common antecedent to both the Apostles inferences and conclu­sions: As if hee had said, If I doe that which I would not, then it is no more I that doe it. It is no more I; that is, Interpretation It is no longer I, as I am now renued by grace, and in the state of regeneration, it is not any longer I, as I am regene­rate, and so farre forth as I am regenerate that now doe it: (doe it) that is, that euill that I would not, and that e­uill and that sinne that I hate (but the sinne that dwelleth in me, that doeth it.)

(Sinne) is here taken as before, for sinful corruption, the corruption of nature, or inborne finne (that dwelleth in me.) This Phrase is Metaphoricall, it is borrowed and taken from Housholders, from such as haue their certayne abode and residence in a place or house, and doe there busie themselues, and exercise their power and authority, and it signifieth the true and powerfull presence of sinne, and the strong working of it, as the Spirit of God is said to dwell in true Beleeuers, Rom. 8.9. 1. Cor. 3.16. signifying the true powerfull and working presence of the Spirit in them: and so Satan with seuen other spirits is said to returne to the house whence hee came, and [Page 346] to enter in, and to dwell there, Matth. 12.45. that is, more powerfully and more strongly to take possession of that man. And so the Apostles meaning, in saying, sinne that dwelleth in me, is this, The sin that is still remayning and abiding in me, and hath a powerfull and a working pre­sence in mee, euen forcibly crossing the motions of the Spirit in my heart, and haling and pulling me to euill and sinne. Thus then briefly conceiue we the Apostles mea­ning in this Verse, as if he had said,

And againe if I doe that euill, which I would not, and that euill that I hate, then it is no longer I, as I am regenerate, and so farre forth as I am regenerate, that doe that euill, but the sinfull corruption, the corruption of nature, that is still remay­ning and abiding in me in part, and hath a powerfull and working presence in me, euen forcibly crossing the motions of the Spirit in my heart, and haling and pulling me to euill, that is it that doth the euill that is done.

Here againe obserue we the Apostles inference, marke his conclusion here brought in on his former antecedent, thus he concludes: If (saith hee) I doe the euill which I would not doe, If I do that euill that is against my mind, my will, my purpose and resolution, as I am now rege­nerate, then it is not I that doe it, but it is the sinne that dwells in me that doth it, that is his inference. Hence note we further thus much,

That when men doe euill, Doct. 1 and they would not doe it, the euill they doe, Euill done by men against their minde, will, and holy purpose, may in some sort be sayd, not to be their sinne. is against their minde, their will and their holy purpose, they resolue not to sinne against God in any thing wittingly and willingly, and yet they are ouercarried by the strength of corruption, and doe sinne, then it may be truely said, It is not they that sinne, and the euill done by them, may in some sort bee said not to be their sinne. If the thing be rightly vnderstood, and not misconceiued, and if a man or woman be able to say with the Apostle, and that truely, I doe the euill I would not doe, then hee or shee may also conclude with the A­postle, [Page 347] and truly say, It is not I that doe it, but the inbred corruption that still in part abides in me, that doth it: and to this agrees that of Iohn, 1. Ioh. 3.9. 1. Ioh. 3.9. It is a plaine Text to this purpose: Whosoeuer (saith he) is borne of God, sinneth not: for his seede remaineth in him, neyther can hee sinne, because hee is borne of God. Whosoeuer is borne of God, sinneth not. Why? may some say, there is no man liuing on the face of the earth but he sinnes. And Saint Iohn himselfe saith, 1. Ioh. 1.8. If we say that we hane no sinne, 1. Ioh. 1.8. we deceiue our selues, and the truth is not in vs.

What is then his meaning, when he saith, Whosoeuer is borne of God, sinneth not? Surely this: When they that are truely regenerate and borne anew of God, sinne, it is against their mind, and against their purpose, they would not so sinne; and so indeede it is as if they sinned not: and it may be truely affirmed of them, being rightly vn­derstood, it is not they that sinne, but the corruption of nature that still in part abides in them: and the reason of this may easily be rendred; this it is:

That part in man that is truely regenerate, Reason. neuer sin­neth. Now from that part being the better part, they haue their denomination, and are called regenerate per­sons: and when men are once truly regenerate, they ne­uer after that are termed sinners, enemies to God or vn­godly, vnlesse it be when they humble themselues in a free and sound confession of their sinnes to God: but they are called iust and righteous, good, and holy, godly, and new creatures, and the like, as Psal. 37.37. Pro. 10. Psal. 37.37. Pro. 10.3, 6, 7, 11, 16, 20, 21, 24, 25, 28, 30, 32. in many Verses: and so that part that is truly regenerate not sinning, and they taking their denomination from that part, it may be truly said, that they that are borne of God, and truly regenerate, sinne not: and wee may hold this as a certayne truth, when men doe euill, and they would not doe it, the euill they doe, is against their mind and purpose, that then it may be truly said, being right­ly vnderstood, it is not they that sinne and doe euill, but [Page 348] it is the inbred corruption, that still in part abides in them, that doth it. Now then to make vse of this, first,

This Truth meets with that fond conceit of some, Vse 1 who though they giue themselues ouer to all carnall lusts of their owne hearts, The fond con­ceit of the Familists and others, met withall. yet foolishly thus thinke to excuse themselues, that it is sinne that doth euill, and not them­selues, as those foolish, phanaticall and fantastike spi­rits the Familists, of all erring spirits the most grosse, they make no conscience of Swearing, of Lying and E­quiuocating, of Sabbath-breaking, of Drunkennesse, of Whoredome and filthinesse, they make no bones of any foule sinne, and yet they thinke to excuse themselues by this, that (forsooth) it is the flesh that sinneth, and not they, and they thinke so to shift off the matter, by laying the burden on the flesh: and so common Drunkards, fil­thy Adulterers, common Swearers, and the like, they thinke to excuse and cloke their wicked and vicious life with this, that they do not the euill, but sinne that dwels in them. Now, such persons, both Familists and others, doe most wickedly abuse this holy sentence of the A­postle, It is no more I that doe euill, but sinne that dwels in mee.

The doctrine deliuered shewes plainly, that this sen­tence cannot agree to such persons: for why? they can­not say and speake the truth, that they doe euill, and they would not doe it, and the euill they doe is against their mind and purpose, and that they hate the euill they doe. No, no: there is no such matter in them, they doe euill wittingly and willingly, yea, they rush into sinne, as the barbed horse rusheth into the battell. Ierem. 8.6. And there­fore they cannot thus plead excuse, and thus shift off the matter, that it is not they that doe euill, but sinne that dwels in them. If they so doe, they abuse this holy sen­tence, and they misapply it, and it will not serue their turne. If thou wouldst find comfort in this holy Sen­tence, and apply it to thy selfe with comfort, thou must [Page 349] be able to say with the Apostle, The euill I doe, I would not doe, I allow it not, nay, I hate it: and then indeed thou maist say with comfort, It is not I that doe euill, but the sin that dwels in me.

And this indeed is a sweet comfort to Gods children, their owne hearts witnessing with them, that the euill they doe, they would not doe it: they may then say, It is not they that doe it, but sinne that dwels in them, and the euill done by them may in some sort bee said not to bee their sinne, if it be rightly vnderstood: and so, to driue the point to a second vse,

Is it so, that euill done by the regenerate, Vse 2 in some sort is not their sinne, they being vnwilling to doe it? Surely, Comfort for such as are tempted to strange euils. then much lesse is the euill to which they only are temp­ted, and to which they yeeld not, much lesse is that their sinne. Here is then comfort for such as are tempted to strange euils, and whom Satan doth vexe with fearefull suggestions; as to blaspheme God, to deny God, or a­ny way to thinke amisse of God: doe they thereupon thinke amisse of themselues? doe they thereupon hold themselues most vile wretches? doe they beate backe the temptation? Surely, then it is not their sinne: euen the best may be tempted to most horrible sinnes. What more fearefull, then to worship the Deuill in person? Yet to this sinne was Christ himselfe tempted, Matth. 4.9. Matth 4.9. Therefore bee not thou discouraged, though thou bee tempted to most grosse and odious sinnes, if thou yeeld not vnto them.

Obserue we further, the Apostle saith, It is no more I that doe it, but the sinne that dwelleth in me. Hee saith not barely, It is not I that doe it, but, It is no more I, I find now a difference in my selfe, from that it was wont to be with me in doing euill, It was heretofore I that did e­uill, but now it is not I that doe it, but the sinne that dwelleth in me.

Hence we may gather a manifest difference betweene Doct. 2 [Page 350] Gods children, Difference betweene Gods children and the vnre­generate, in doing euill. and such as be vnregenerate, in doing e­uill: Gods children, they sinne no more, it is no more they that sinne, that is, they sinne not wholly with full con­sent of will, because they haue in them not only flesh, but Spirit; not only corruption but grace also: but vnre­generate persons, they sinne wholly with full consent of will, and it is they that doe the sinne, and the euill that is done by them, they doe it indeed, they powre out them­selues to sinne. Iude Epist. vers. 11. They walke after the lusts of their owne hearts, because they are wholly and al­together flesh and corruption. And this difference be­tweene the regenerate and vnregenerate in sinning, wee find put downe in many places of Scripture.

If then for the vse of it, Ʋse. thou wouldst proue thy selfe a child of God, How a man may proue himselfe a child of God. thou must find it thus with thee, that thou art able to say, The euill that is done by thee, it is not now thou that dost it, but sinne that dwels in thee: and know this for a truth, ‘That a child of God is neuer so giuen ouer, Note. as to sinne with his whole will in the greatest euill hee doeth; there is some striuing in him against it, though it be but faintly, and with great feeblenesse; as it comes to passe in some strong and vio­lent temptation:’ but hee is euer able to say, It it not I that doe it, but sinne that dwelleth in [...]. Labour thou to find it thus with thee, if thou wouldst make it good to the comfort of thine owne soule, that thou art a childe of God.

Now further, in that the Apostle addes, but sinne that dwelleth in me: that is, as we shewed, sinfull corruption, the corruption of nature that stil remaynes in me in part, and hath a powerfull and working presence in mee, euen forcibly crossing the good motions of the Spirit, and ha­ling and pulling me to sinne. Hence we are giuen to vn­derstand thus much,

That the best of Gods children, Doct. 3 euen the most holy and most regenerate that liue on the face of the earth, are not [Page 351] freed from the inhabitation of sinne, The best of Gods children haue sinne still dwelling in them, as a bold Inmate. from the in-dwel­ling of sinne. Howsoeuer it is true, that corruption of nature remaynes not in Gods children, in the full force and strength of it, as it doth in the vnregenerate, and doth not raigne in them, yet the relikes of it are still abi­ding in them, and it hath still a powerfull working pre­sence, crossing them in good things, and haling and pul­ling them to sinne; it is still as a bold, sawcy, & trouble­some Inmate, it dwels in them, and shall dwell in them so long as they liue in this world.

And to this purpose we haue many plaine euidences of Scripture, Pro. 20.9. Who can say, Pro. 20.9. I haue made mine heart cleane? I am cleane from my sinne? I am in this world without all relikes of naturall corruption? As if hee had said, None can say it. Eccles. 7.22. saith the Preacher, Eccles. 7.22. There is no man iust in the earth, that doth good, and sinneth not. Gal. 5.16. Walke in the Spirit, Gal. 5.16, 17. and yee shall not fulfill the lusts of the flesh. Hee saith not, The lusts of the flesh shall not be in you. No: but, You shall not fulfill them. And he subioynes, Vers. 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary one to the other, so that yee cannot doe the same things that yee would: The flesh is still in you, and it wrastleth & striueth against the Spirit; euen forcibly crossing the good moti­ons of the Spirit, haling you to sinne. Iam. 3.2. Iam. 3.2. In many things we sinne all, euen we all, and euery one of vs with­out exception, doe sinne in diuers things. These and ma­ny other testimonies of Scripture doe plainely proue the point in hand, that howsoeuer the corruption of nature remayne not in Gods children, in the ful force & strength of it, yet it still abides in them in part, and hath still a powerfull and working presence in them, crossing them in good things, and haling and pulling them on to euill; it is still an In-dweller in them, and shall dwell in them so long as they be in this world.

And this may be further cleered and confirmed, Reason. in that [Page 352] Gods children are subiect to many chastisements and af­flictions, yea, to mortality and death: for surely, it could not stand with the iustice of God, to lay afflictions and chastisements on his children, and they could not be subiect to mortality and death, their soules could not part from their bodies, if there were not corruption and sinne still abiding in them; that is it that makes them sub­iect and lyable to chastisements and to death it selfe. And therefore this is a certayne truth, that the best of Gods children, euen the most holy, and most regenerate that liue on the face of the earth, are not freed from the in­habitation of sinne; it is still as a bold and troublesome In-mate dwelling in them, and shall dwell in them so long as they liue in this world.

Now then, Vse 1 this being a truth, it serues to ouer-turne some erroneous and false opinions both of Papists and others; Some erro­neous opini­ons consuted. as first, that of the Papists, That by Baptisme, o­riginall corruption is vtterly abolished, and quite taken away: so they hold and teach. Now that opinion cannot stand with this truth, That the best of Gods children, and the most regenerate that liue on the face of the earth, haue sinne still dwelling in them in part; and this Truth also meets with that proud conceit of the Familists & others, that hold, that a perfection of inherent holinesse may be attayned to in time of this life; and they bragge of such a perfection of purity and holinesse already attayned to in themselues, as that they need not any further to be pur­ged from corruption. This is a proud conceit, and a most idle and a wicked fancy, & it cannot stand with the Truth of God now deliuered, That the best and most holy that liue on the face of the earth, haue sinne still dwelling in them, and haue still need to be renued in the Spirit of their minds in the purest part of their soules, Ephes. 4.23. Ephes. 4.23. And they that find not sinne still crossing the good motions of the Spirit in them, and haling them vnto sinne, know not themselues, they are not acquainted with their own state and condition.

Againe, is it so, that the best of Gods children, Vse 2 euen the most holy and most regenerate that liue on the face of the earth, are not freed from the in-dwelling of sinne, Comfort a­gainst the fee­ling of in­dwelling cor­ruption, di­sturbing and crossing men in good pur­poses, and in good things. but haue sinne as a bold and troublesome In-mate dwel­ling in them, disturbing and troubling them, and cros­sing them in good things, and haling them to sinne? Then bee not thou too much deiected and cast downe, when thou feelest corruption still in thee, crossing thee in good purposes and good things, and haling thee on to sinne; it is a thing that many times troubles and disquiets a poore soule, euen an honest and good hearted Christian man or woman, that hee or shee are crossed in good purposes, and in good things, and are eyther hindred from doing of them, or they doe them vntowardly, and they are sometimes haled to doe euill.

Oh this troubles them, and this sometimes makes them to call their state into question: Thou maist re­member, whosoeuer thou art, thou hast still corruption dwelling in thee, and it shall dwell in thee so long as thou art in this world, and it is a bold and a sawcy In-mate, it will be troublesome to thee, it will be bu­sie with thee in the best purposes and actions, and it will crosse thee in good things, and hale and pull thee on to sinne.

Therefore thinke on this: and though thou hast cause to bee humbled, and to labour and striue a­gainst the corruption of thy heart, yet thou hast no cause thereupon to bee vtterly deiected and cast downe. No, no: it is no otherwise with thee, then with the dearest of Gods children, so long as they are in this world: and know this for thy comfort, that it is a mer­cy of God, that thou art troubled for sinne dwelling in thee, and crossing thee in good things; thousands in the world are not troubled for sinne raigning in them, and exercising dominion ouer them, and holding them [Page 354] as slaues vnder the power of it, they thinke it nothing to bee vnder such a lord, who indeede can pay them no better wages, but the damnation of hell: and therefore blesse God for it, that hee hath opened thine eyes to see thy corruption: and be watchfull ouer thine owne heart, in regard of corruption still dwelling in it.

On the ground of doctrine now deliuered, Vse 3 Gods children must further learne to looke warily to them­selues, Gods children must looke warily to themselues. and they must take heede they be not circum­uented by Satan, they haue a treacherous foe, that still continually lyes in wait to betray them into the hands of the Deuill, and that as neere as may be, euen in their owne bosome, the corruption of their owne hearts: and therefore it behoues euery child of God to be very watchfull and circumspect: and the best and most holy, and such as haue the greatest measure of grace, may not be secure and confident on that strength, and thinke that they are so furnished with grace and strength, that they are out of danger, at least, of being ouer-taken with any foule and grosse sinne. No, no: they must take heede of that; if a man haue an In-mate, an In-dweller, that hee knowes is ready to cut his throat, and watcheth euery oportunity that is offered, to doe him a mischiefe, without question hee will be sure to haue an eye to that In-mate, and hee will watch him, and take diligent heed of him, lest he doe him hurt, before he be aware.

Surely, this is the very case of vs all; and the best of Gods children haue sinne in them, that is, such an In-mate, as is ready on any oportunity offered, to cut the threat of our soules; yea, sinne is such an In­mate, as Gods children cannot be rid of, they can­not be freed from, so long as they liue on the face of the earth.

It saith to them, Ruth. 1.16, 17. as Ruth said to Naomi, Ruth. 1. vers. 16, 17. Whither thou goest, I will goe, and where thou [Page 355] dwellest, I will dwell: where thou dyest, will I dye, and there will I be buryed: nothing but death shall part vs, and sunder vs quite one from another. There­fore Gods children had need to be vigilant, and wary, and circumspect, lest they be circumuented. And in­deed whosoeuer seeth his owne corruption, truely hee will be slie and wary of the very appearance of euill: and none are more carelesse and secure then they that see not their in-dwelling corruption. ‘VVithout question, Note. Iob was neuer an Adulterer;’ yet being priuy to his owne in-dwelling corruption, He made a couenant with his eyes, Job 31.1. Iob 31.1.

And thus it ought to bee with all Gods children; they are to make couenants with their eyes, eares, and all the parts and members of their bodies, and to watch ouer their hearts narrowly; they haue a secret foe that dwels in them, ready to betray them into the hands of Satan, who seekes their destruction; and therefore they cannot be too heedfull and watchfull o­uer their owne hearts, in regard of in-dwelling cor­ruption, and especially they are to watch ouer them in time of prosperity, and when they haue abundance of outward things: for then they are in greatest danger to bee surprised, and ouer-taken with pride, deadnesse of heart, selfe­loue, and the like, Pro. 1.32. Pro. 1.32.

IN this Verse, our Apostle fals on the se­cond degree of the Spirituall combat be­tweene the flesh and the Spirit, in them that be truly regenerate, still insisting in his owne example; and hauing shewed before, that by sinne hee was brought to doe the euill he would not, that being the first degree of the spirituall conflict; Here he comes to the second de­gree of it, and shewes that he by sinne was hindred from doing the good which he would. And this is propoun­ded Verse 18. and proued first by the contrary effects, Verse 19. and then by the contrary causes, the Law mo­uing to good, and he thereunto consenting, and sin hin­dering him, Verse 20, 21. that is the generall matter of the 18, 19, 20, and 21, Verses.

Now touching the dependance of the 18. Verse on foregoing matter, thus it is, the Apostle hauing said in the Verse before, that find welt in him, in the first wordes of the 18. Verse, he confirmes that by his owne experi­ence and knowledge, that he knew it, and found it to be so in himselfe, and hee affirmes on his owne knowledge, that in him there was no good thing dwelling: & there­fore sinne dwelling in him (expounding his owne mea­ning, lest he should be mistaken, in saying, that in him dwelt no good thing, namely thus, that hee meant in his flesh:) for, saith he, I know that in me, that is, in my flesh dwelleth no good thing, and then hee further explaines and confirmes the Proposition, that in him, that is, in his flesh dwelt no good thing, by an Argument from the ef­fect of sinne in himselfe, namely, the doing of good hin­dred [Page 357] that he could not performe it; he saith he was hin­dred in doing good, so as he found no meanes to performe it; and he further amplifies that effect, by his will to good, as he was now regenerate, that indeed he willed good, as he was now in the state of regeneration, but he found no power in himselfe to performe it: for, saith hee, to will is present with me, but I find no meanes to performe that which is good: and that could be from no other thing, but from sinne dwelling in him.

We haue then in this Verse laid before vs, first, a Pro­position, wherin the Apostle affirmes on his owne know­ledge, that there was no good thing dwelling in him, name­ly, in his flesh. And secondly, a confirmation of that Pro­position, from the effect of sinne dwelling in him, hinde­ring him in doing of good, amplified by his wil to good, as he was now regenerate: That howsoeuer there was in him, as he was now regenerate, a will to good, yet hee found no meanes to performe it. Of these in order, and first, of the Apostles Proposition. For I know, that in me, that is, in my flesh dwelleth no good thing.

For I know. I know, saith the Apostle, that is, Interpretation I am priuy to it, and well acquainted with it, and I frankly and freely confesse and acknowledge it, as a thing well and certainly knowne to mee so to be, (that in mee) this the Apostle expounds himselfe in the wordes following, that is, in my flesh. Now the word Flesh, is not here to be ta­ken for the externall part of man, the fleshy lumpe of the body, nor as sometimes it is in Scripture, for the humane nature, as Ioh. 1.14. The Word was made flesh: but for the corruption of nature, or for the part vnregenerate: and that thorowout, in all the powers and faculties of the soule, it signifies not only, as the Papists teach, sensuali­ty and the corruption of the inferiour parts of the soule, but the corruption also of the mind, vnderstanding, and will: therefore the Apostle saith, Rom. 8.7. The wisedome of the flesh is enmity against God: which must needs be vn­derstood [Page 358] of the very best parts of the soule, wherein wisedome is seated: and Coloss. 2.18. the Apostle speakes plainly, and giues fleshlinesse to the mind rashly puft vp with his fleshly mind, with his carnall corruption, and vnregenerate mind. (Dwelleth) that is, as before wee shewed, abideth, and hath a powerfull and working pre­sence (no good thing.) By Good in this place, we are not to vnderstand naturall good, which is the obiect of the naturall appetite, nor yet morall good, which is some­times apprehended of naturall reason, being in full force and strength; but spirituall good, euen that which is spiritually holy and good, and is pleasing to God, that good is here meant. Thus then conceiue we the meaning of the Apostle in these words. For I know, that in me, that is, in my flesh dwelleth no good thing: As if he had said,

For I am priuy to it, I am well acquainted with it, and I freely and frankly acknowledge it so to be, that in me, that is, in my corrupt nature, and so farre forth as I am vnregene­rate, there is nothing that is truly & spiritually good and holy, nothing that is pleasing to God, remayning and abiding; there is no such thing hath any residence or abode, or hath any pow­erfull and working presence in any power or faculty of my soule.

We are here to marke, that the Apostle doth not bare­ly affirme this of himselfe, that in him, that is, in his flesh there was no good thing dwelling: but he affirmes it on his owne knowledge, he saith, I know it, I am priuy to it, I am well acquainted with it, and I freely acknow­ledge it. Hence two things are offered to vs; I will speake of them in order, as first this, hence we are giuen to vn­derstand,

That Gods children, Doct. 1 and as many as are truly regene­rate, Gods children well discerne that there is no good thing in themselues as of thēselues. they are priuy to their owne corruption, still in part abiding in them, they are well acquainted with it, that in their corrupt and vnregenerate nature, so farre forth as they are vnregenerate, there is no goodnesse, they are not [Page 359] ignorant of it, but they know it well, and they see it, and well discerne it, that there is no good thing in them­selues, as of themselues, but that all the goodnesse they haue in them, is of grace, and meerely of grace, as the Apostle speakes plainly, speaking of himselfe, 1. Cor. 15.10. 1. Cor. 15.10. saith he, By the grace of God, I am that I am. As if he had said, I haue no goodnesse in me as of my selfe, but all the goodnesse I haue in mee, is meerely of grace: and 2. Cor. 3.5. he saith, We are not sufficient, 2. Cor. 3.5. We are not able of our selues to think any thing that is truly good as of our selues, but our sufficiency is of God, it is meerely of God, and of his grace, that we are able to thinke a good thought, of our selues, we cannot thinke any thing that is truly good. This the Apostle was priuy to, and this hee was well ac­quainted withall. And so indeed are all Gods children, and such as are truly regenerate, they are priuy to it, they are well acquainted with it, they see it, and well discerne it, that there is no good thing in themselues, as of them­selues, and that in their vnregenerate part, there is no good thing dwelling: And the reason of it is this,

Gods children, and such as are truely regenerate, Reason. they haue in them the Spirit of grace, and the Spirit of discer­ning, euen that Spirit that enables them to spie out and discerne the hidden corruption of their hearts, euen the relikes of it still abiding in them, and their eyes are anoyn­ted with eye-salue, spoken of Reuel. 3.18. their eyes are opened, and they are truely inlighted, and they are made able to see and discerne what is in them, & so they come to be priuy to it, and to be well acquainted with it, that there is no good thing in themselues, as of themselues. Now then for the vse of this, first,

It discouers whence it is that most men in the world are highly conceited of themselues, Vse 1 Whence is it, that most men are highly conceited of themselues. and thinke that there is some goodnesse in them by nature; yea, in this point men by nature are Popish; as the Papists doe, so do they, they magnifie nature, and they are conceited of their pure [Page 360] naturals, and they thinke if they liue a ciuill honest life, they are not to be taxed for any thing, they are in an happy case, yea, poore blind ignorant soules stick not to stand on their good hearts, and on their good meaning, and good dealing, and to thinke they shall be saued for these things. Now whence is this? Surely, from hence; they are not regenerate, they haue not the Spirit of grace and of discerning, their eyes are not anoynted with the eye-salue of the Spirit, and so they thinke as the Church of Laodicea did, Reuel. 3.17. that they are rich, and increa­sed with goods, and haue need of nothing, and know not that they are wretched, and miserable, and blind, and poore, and naked; their eyes are not opened as the eyes of Gods children be, to see and discerne that there is no good thing in them, as of themselues, and it is a plaine eui­dence against men whosoeuer they be, that thinke they haue some goodnesse in them, of themselues, and that thinke they are so purged from the corruption of sinne, as that they haue no more remayning in them, that they know not themselues, and as one saith well, they are No­ni homines, they are new and strange men indeed, that is, they are notable hypocrites.

Againe, Vse 2 is it so, that Gods children, and as many as be truely regenerate, A note of a child of God, and one truely regenerate. are priuie to it, and well acquainted with it, that there is no good thing in themselues, as of themselues? doe they see it, and doe they well discerne it? Then doe not thou fancy to thy selfe, that thou art a a childe of God, vnlesse thou finde it thus with thee, that thou seest and discernest the hidden corruption of thine owne heart, and that thou art well acquainted with it, that there is no good thing in thee as of thy selfe. Euery one of yeeres and discretion, can take notice of foule o­pen sins; but few see & discerne it, and few are throughly acquainted with it, that there is no good thing dwelling in them; and if thou once come to see it, and well to dis­cerne it, and complaine of it, that there is no goodnes in [Page 361] thee, and if thou come to be thorowly acquainted with thine owne blindnesse of mind, deadnesse of heart, and the like, and see these things in thy selfe with griefe, and complayne of them, that is a good complaint, it seales vp comfort vnto thee, it is a plaine euidence that thou art a child of God: for thus indeed it is with Gods children, and with as many as are truely regenerate. Now the se­cond thing offered from hence, in that the Apostle saith, I know that in me (that is) in my flesh dwelleth no good thing, I know it, I am priuie to it, and I freely acknowledge it, is this,

That Gods children are not onely priuie to it, Doct. 2 that there is no good thing in them, as of themselues, Gods children are ready freely to ac­knowledge their owne weaknesse and their owne in­firmities. but they are ready to acknowledge it on any iust occasiō, they dis­semble not the weaknesse of their vnregenerate nature, but they are ready to acknowledge it freely and ingeni­ously, whensoeuer it may make for the glory of God, and the good of others, yea, Gods childrē are ready to shame themselues in laying open their sinfull infirmities, yea in charging on themselues foule sinnes, whereof they haue beene guilty, when it may be for Gods glory, or any way for the good of others. Thus did the Apostle 1. Tim. 1.13, 1. Tim. 1.13, 14, 15. 14, 15.

This then for the vse of it shewes, Ʋse. that it is a wrong and an imputation falsly and vniustly cast on Gods chil­dren, that they are conceited of their owne holinesse, and that they thinke themselues holy and pure. Alas, there is no such matter: Gods children are priuy to that in themselues, which the world cānot charge them with­all, and they are ready to acknowledge it as occasion is offered, and they doe most of all others abase and con­demne themselues, and though they know nothing by them­selues, in regard of any grosse sinne, as the Apostle saith, 1. Cor. 4.4. yet they dare not stand on that, 1. Cor. 4.4. but still con­demne themselues, being priuy to it, that there is in them matter inough deseruing condemnation.

In the next place obserue we, that the Apostle affirmes this of himselfe, that there was no good thing dwelling in him, as a proofe of that which he said in the Verse fore­going, that sinne dwelt in him: he proues it by this, That there was in him, namely, in his flesh, no good thing dwelling and abiding. And thus he reasons, There is in me, that is, in my flesh, no good thing dwelling; therefore sinne dwels in me. This manner of reasoning points out thus much to vs,

That where there is no good thing dwelling, Doct. 3 there sin dwels. Such persons as haue no ho­linesse nor san­ctification in them, haue no­thing but sinne and corrupti­on abiding in all the powers and faculties of their soules. In whomsoeuer there is no goodnesse, no holi­nesse abiding, in them sinne and corruption hath certaine residence and abode: yea such men as haue in them no holinesse nor sanctification at all in them, there is nothing but sinne and corruption abiding, and that throughout in all the powers of their soules. Men and Women may please themselues in a conceit of some goodnes in them, and thinke that they are of a better temper and better nature then others, and that they haue more goodnesse in them then others: because haply they are not troubled and annoyed with such particular corruptions as others are; but indeed, vnlesse they be renued by grace, and haue true holinesse & sanctification in them, they doe but deceiue themselues: that they are not troubled and an­noyed with those particular corruptions that others are, is but from restrayning grace, the Lord moderating and brideling their corruption, that they breake not forth; indeed and truth they haue nothing but sinne and cor­ruption abiding in them, in all the powers and faculties of their soules. For why? Euery man and woman in the world is either regenerate or vnregenerate; euery one is either in his naturall state and condition, and beares the image of old Adam, and the image of Satan, or else is translated & set out of that state, and is renued according to Gods Image, and in some measure beares the Image of God; there is no medium: no middle nor indifferent state and condition betweene these two.

And hence it is, that we are often in the Scripture ex­horted to cast off, or put off the old man, and to put on the new, as Ephes. 4.22, 23, 24. Eph. 4.22, 23, 24 Cast off (saith the Apostle) the old man, and put on the new man, which after God is created in righteousnesse and true holinesse. And Coloss. 3.9, 10. Coloss. 3.9, 10. Lye not one to another, seeing that yee haue put off the old man with his workes, and haue put on the new which is renned in knowledge, after the Image of him that created him. Plaine­ly teaching vs, that there is no middle state and condition betweene these two. A man or woman is certainly either regenerate or vnregenerate, and beares either the image of the old man with his workes, or the Image of God. And therefore such men or women as haue no true holi­nesse nor sanctification in them, there is nothing but sin and corruption abiding in all the powers and faculties of their soules.

And this I note, Vse. to shew that many deceiue them­selues; Many deceiue themselues, in resting in their harmelesnesse and ciuility. many in the world please themselues exceedingly in a kind of harmelesnesse and ciuility, in that they are of an harmelesse disposition, and in that they are not giuen to such foule and grosse sinnes as others are. Oh, herein they blesse themselues, and in this respect they thinke themselues in a maruellous good case. Alas, if men haue no better ground of comfort then this, this is but a poore euidence of comfort; for this they may be by restray­ning grace. Art thou then of an harmelesse disposition? It is well thou art so, it is Gods mercy thou art so, I deny it not. But what holinesse and sanctification hast thou in thee? Art thou, notwithstanding thy harmelesse disposi­tion, ignorant of the will and wayes of God? Hast thou in thee no true zeale to Gods glory, no true loue to God, to his Word and Ordinances, to his Children? Dost thou find no new quality of grace and holinesse wrought in thee? Deceiue not thy selfe, thy case is not good, thy harmelesse disposition is only from the ouer-ruling hand of God, moderating and brideling thy corruption, and [Page 364] indeed there is yet nothing but sinne and corruption abi­ding in all the powers & faculties of thy soule, and as yet thou bearest the image of Adam; Therefore rest not in that, but if thou wouldst haue ground of true comfort, neuer rest till thou find that there is some new goodnesse and holinesse wrought in thee, that thou art truly inligh­tened, that thou hast in thine heart a true loue of God, a true delight in good things; and that indeed will mini­ster true and sound comfort to thy soule.

Now further, in that the Apostle here affirmes of him­selfe, that in him, that is, in his flesh, in his corrupt and vn­regenerte nature, and so farre forth as he was vnregene­rate, there was no good thing dwelling, he being a man truly regenerate, and endued with a great measure of grace, he giues vs to vnderstand, how it is with the best and most regenerate: and the point hence is this,

That in the best and most regenerate that liue in this world, Doct. 4 There is no goodnesse in the best of Gods children of themselues. there is no goodnesse of themselues, howsoeuer there is much goodnesse in them, and they haue many graces and good things in them, as they are regenerate and renued by the Spirit of God, yet as they are still in part flesh, in that flesh of theirs, and in that part of them that is yet vnregenerate, there is no good thing to be found, there is no goodnesse in any power or faculty of their soules, no, not in their minds, so farre forth as their minds be vnregenerate: and hence it is that the Apostle saith, 1. Cor. 13.9. 1. Cor. 13.9. that true Beleeuers know but in part: and of himselfe he affirmes as much, 12 Vers. 12. I know in part. True Beleeuers are but in part inlightened, and so in part, and so farre forth as their mindes are not inlighte­ned, there is no sound knowledge of God, nor of his will in their mindes. And hence it is, that the best and dea­rest of Gods children we reade of in the Scripture, haue acknowledged themselues to be vile, filthy, and vncleane, as Isai. Jsai. 64.6. 64.6. saith the Prophet, We haue all beene as an vu­cleane thing, and all our righteousnesse is as filthy clouts: euen [Page 365] I am vncleane aswell as others. And Iob 9.31. Iob saith, Iob 9.31. His owne clothes made him filthy.

Whence it is cleere, that howsoeuer these holy Ser­uants of God and his deare children, were men that had the Spirit of grace and sanctification in a very ample and large measure, yet they found that there was no goodnes in them as they were vnregenerate, but rather much fil­thinesse, and much vncleannesse, polluting and defiling the best of their actions. And thus indeed it is with the best of Gods children, and the most regenerate that liue in the world, in their flesh, and in that part of them that is vnregenerate, there is no good thing to be found; and the reason is plaine, namely this,

Nature, in regard of the corruption of it, Reason. not altered nor changed, nor wrought on by grace, is still like it selfe, there is no goodnesse in it, no, there is nothing in it but corruption, euen a pronenesse to all euill, and an vn­towardnesse and auersnesse to all good things, and the best things in corrupted nature and in the flesh, as the A­postle saith, Rom. 8.7. The wisedome of the flesh is enmity a­gainst God.

Now Gods children, so farre forth as they are still in part flesh and not regenerate, they are not altered and changed, nor wrought on by grace, but the flesh that re­maynes in them in part, still continues flesh, and it is still corrupt and naught: and therfore hereupon we may con­clude, that howsoeuer Gods children, and such as are truly regenerate, haue many graces and good things in them, as they are regenerate and renued by grace, yet as they are still in part flesh, in their flesh, and in that part of them that is yet vnregenerate, there is no good thing to be found.

Now then first, Vse 1 is it thus with Gods children and such as are truly regenerate, that in their flesh, and in their vn­regenerate part, there is no good thing to be found? What good thing then, I beseech you, can there be found [Page 366] in vnregenerate persons, Vnregenerate persons haue not so much goodnesse in them, as to prepare themselues to receiue grace and to merit of congruity. and in such as are yet in their na­turall condition? Is it possible that they should haue any thing that is truly good in them? No, no: it is altogether impossible, and it is erroneous and false which the Pa­pists hold and teach, That men, before Regeneration, haue so much goodnesse in them, as they are able to pre­pare themselues to receiue grace, yea, to doe good works that may please God, and merit of congruity, as they speake. This is a foule and grosse error, if men that are truly regenerate haue no good thing in them, as they are yet flesh, and so farre forth as they are vnregenerate, cer­tainely such as be vnregenerate, cannot possibly haue a­ny thing that is truely good in them, they being altoge­ther flesh, and nothing but flesh, neither can they doe a­ny thing truely good and pleasing to God. Things that are good they may doe, but as they are done by them, they are not good, nor pleasing to God, much lesse doe they merit any thing at the hands of God; for their flesh and their corrupt nature is the ground of all that they doe; and so the things done by them, though good in themselues, yet as they are done by them, they are sinnes. Therefore we are to renounce it as an vntruth, and Po­pish error, that men, before Regeneration, are able to prepare themselues to receiue grace, and to doe good workes pleasing to God, and meriting of congruity.

Againe, Vse 2 is it so, that howsoeuer Gods children haue many good things in them, Gods children haue cause to be humbled for their best actions. as they be regenerate, yet as they are still in part flesh, there is in that flesh of theirs no good thing to be found. Surely then, Gods children must know they haue cause to be humbled for their best actions: for why? their flesh will be meddling in their best workes, and the best things they doe, come in part from the flesh: and so farre forth as any thing done by Gods children comes from the flesh, it sauours of the flesh, and it is euill, and they haue cause to be humbled for it; yea, on the ground of doctrine now deliuered, [Page 367] Gods children must further learne to keepe their hearts and mindes exercised on good things, & they must looke that they exercise that grace and that holinesse that is in them: ‘for indeed, Note. the heart and mind of man is euer stirring and working; and if grace be not kept on foote, and stirring, and in exercise, the flesh will be stir­ring and working,’ and there is no good thing in that, and that will certainly bring forth nothing but euill.

And hence it is, no doubt, that Gods children are many times foyled and ouercome of temptation to sinne, be­cause they keepe not that grace that is in them, stirring, and working, and in exercise: for it is either through want of grace, or weakenesse of grace, or through want of the exercise of grace, that men fall into sinne; for, if grace be not stirred vp and exercised, the heart that hath no good thing in it, of it selfe ioynes hands with the De­uill, and betrayes men into his hands, and thrusts them on into temptation. This was Dauids case, and Iudahs case, Gen. 38. Oh then, learne, whosoeues thou art, to keepe that grace that is in thee, stirring and in exercise, if thou wouldst not be foyled and ouercome of temptation to sinne; thy heart hath no good thing in it of it selfe; and if that grace that is in it, be not kept stirring, and working, and in exercise, it will deceiue thee, and thrust thee on into temptation.

Come we now to the second generall thing laid before vs in this Verse, the confirmation of the Apostles Pro­position, That in him, namely, in his flesh, dwelt no good thing, in those words, For to will is present with me, but I find no meanes to performe that which is good. In these words the Apostle confirmes his Proposition, that in him, that is, in his flesh, no good thing dwelled, from the effect of sin dwelling in him, which was the hindering of him in do­ing of good; as that it so hindred him in doing good, as hee found no meanes to performe it: which is amplified by his will to good, as he was regenerate, and howsoeuer [Page 368] as hee was regenerate, hee willed good, yet hee found no meanes to performe that which is good. So much in ge­nerall is comprised in these wordes, For to will is present with mee, but I find no meanes to performe that which is good.

For to will: the word (Will) here signifies not that power or faculty of the soule that is called Will. And againe, it signifies not an absolute act or worke of willing, Interpretation to will absolutely, nor to will indifferently, nor yet to will euill; but an act of willing good, to will that which is good, namely, to choose good, to purpose good, and to desire to doe that which is good, as appeares plainly by that the Apostle subioynes, I find no meanes to performe that which is good. As if he had said, To will good, to choose good, to purpose and to desire the doing of good, is present with me, but I find no meanes to performe that good. (Is present) The word Present signifies, is ready, & is at hand, or is not to seeke. (With me) that is, with me Paul, as I am regenerate, and renued by grace: for the Apostle here speakes of himselfe with that limitation, that with him, as he was regenerate to will, Good was present with me, but I find no meanes to performe, or as it is in the Originall, but to performe that which is good I find not.

The word here rendred (to performe) signifies to ac­complish, or to perfect; and by the word (Good) we are to vnderstand that which is truely good. And so the A­postles meaning is, to accomplish the good I purpose and desire to doe, or to perfect good things, euen things tru­ly good, as I would doe them, and without imperfecti­on. (I find not) that is, I find not sufficient ability and power, I find that I want ability and strength to that purpose, my flesh and corruption that still remaynes in me hindring of mee. Some may say, It seemes then that Paul was not regenerate, in that he saith, he willed good, but was not able to performe it; for in the regenerate, God works both the will and the deed. Philip. 2.13. saith [Page 369] the Apostle, Phil. 2.13. It is God that workes in you both the will and thee deed, euen of his good pleasure.

I answere, That it is true indeed that God works both the will and the deed in the regenerate, whensoeuer they doe both will good, and performe good, it is God that works both; but hence it followes not, that regenerate persons doe alwayes, and in euery particular act, both will good and doe good. No: sometimes they will and desire to doe good, and either they doe it not, or at the least they doe it not as it ought to be done: but when they will good and doe good, it is God that works both in them: that is the meaning of the Apostle: and so not­withstanding this, it remaynes a truth, that the Apostle was truly regenerate, when he spake thus of himselfe, To will is present with me, but I find no meanes to performe that which is good. And his meaning is, That as hee was rege­nerate, hee had a will and desire to doe good, but many times he was hindred, and was not able either to doe the good he desired, or he was not able to doe it, as it ought to be done. Thus then briefly conceiue we the Apostles meaning in these words, For to will is present with me, but I find no meanes to performe that which is good: as if hee had said,

For to will, and to choose good, to purpose good, and to desire to doe that which is good, is ready and at hand, and not to seeke with me, as I am regenerate and renued by grace; but through that corruption that still in part abides in mee, I am hindred in doing that good, so as I find that I want ability and power many times to accomplish that good I purpose and desire to doe, or at least, to perfect good things as I would, and to doe them without imperfection, as they ought to be done.

First note wee hence, how the Apostle confirmes it, that there was no good thing dwelling in him, that is, in his flesh, and how he knew it so to be, namely thus; he found, that as hee was regenerate, there was in him a [Page 370] will to good, a purpose to doe good, but yet hee was hindred in the doing of it, so as either hee did it not at all, or hee did it vntowardly: by this hee knew it, and was well acquainted with it, that in him, namely, in his flesh, there was no good thing abiding. Whence take we notice of it in a word,

That men may know that they haue no good thing in them, Doct. 5 Men may know that they haue no good thing in themselues. of themselues, and may be acquainted with it, that they haue still corruption abiding in them: if they obserue how they are hindred in doing good; if men doe but marke and obserue, and withall consider, how they are either kept backe from doing good; or if they doe any good thing, how vntowardly they doe it; they cannot choose but be priuy to it, and well acquainted with it, that there is still corruption and sinne abiding in them, and that their hearts are still in part naught, they cannot but see this and discerne it: and doubtlesse, hence it is, that Familists and others are blowne vp, with a conceit of perfection in themselues, and thinke that they are come to an absolute perfection of holinesse, because they obserue not how they be hindred in doing of good things: they marke not, or at least, consider not, that the best things they doe, they doe them vn­towardly: they thinke they doe good things perfectly, and without any fayling at all, and that makes them swell with a conceit of perfection in themselues: if men doe but obserue and consider how vntowardly they doe good things, and how many wayes they faile in the do­ing of them, it will certainly put them out of all conceit of perfection in themselues.

If then thou that art a child of God, Vse 1 if thou (I say) wouldst see and discerne the naughtinesse of thine owne heart, How men may know the naughtinesse of their owne hearts. and the corruption that still in part abides in it, doe but marke and consider how vntowardly thou dost good things, with what deadnesse and dulnesse of heart thou dost them, how thy thoughts are distracted and [Page 371] carryed aside in the doing of them, how thou dost them not with due respect to Gods glory, but in sinister and by-respects, and the like, and it will bring thee to a sight of the naughtinesse of thine owne heart, and make thee to acknowledge that thou hast still in thee a naugh­ty and a corrupt heart: if thou see all thy righteousnesse to be as filthy clouts, thou wilt then with the holy Pro­phet acknowledge, Isai. 64. vers. 6. Isai. 64.6. that thou art vn­cleane, and that [...]ere is still filthinesse and corruption in part abiding in thee; thou wilt then see it and dis­cerne it. The point was in part before handled, therefore I spare further to speake of it.

Now in that the Apostle saith, To will is present with mee, to will and to choose good, to purpose good, and to desire to doe that which is good, is ready and at hand, and not to seeke with mee, as I am regene­rate and renued by grace, wee are giuen to vnder­stand.

That Gods children, Doct. 6 and such as are truely regene­rate, haue power, not of themselues, To will good is ready, and at hand, with Gods childre, as they be re­generate. but through grace, to will that which is truely good, yea, it followes from hence, that GODS children haue in them a ready purpose of heart, and a ready desire to doe good things, and to please God in all things; to will good, is ready and at hand with Gods chil­dren, as they bee regenerate, and renued by the Spirit of grace.

And touching this, for the euidence and truth of it, wee haue not onely the example of the Apostle in this place, but the examples of other Saints and Children of God, as of Dauid, when hee saith of himselfe, Psalm. 40. vers. 8. I desired to doe thy will, O my God, Psal. 40.8. yea, thy Law is within my heart. As if hee had said, My heart is inclined, and I haue a ready will, purpose and de­sire in me to doe thy will, O my God.

Thus good Ioshua, Iosh. 24.15. he saith, Josh. 24.15. I and my house [Page 372] will serue the Lord: I am resolued and I haue a ready will and purpose within mee to serue the Lord. Thus much Christ affirmes of his Disciples, Matth. 26.41. The Spi­rit, saith he, is ready indeed, but the flesh is weake. I see in you a readinesse of Spirit, there is in you a ready will to good, but the flesh is weake. And many other examples might be brought to this purpose, confirming this truth, that Gods children haue in them a power not of them­selues, but through grace, to will and to choose that which is truely good, yea, as they are regenerate, they haue in them a ready purpose of heart, and a ready desire to doe good things: And the reason is this,

Because as they are regenerate, Reason. and as they haue grace in them, they are altered and changed, and of vnfit and vnwilling, they are made apt and fit, willing and ready to thinke, will, affect, and doe good things, and so through that grace that is in them, they haue power to will, and to choose good, yea, as they are regenerate, they haue a ready purpose of heart, and a ready desire to doe good things.

But haply here some will moue this question: Quest. Haue Gods children at all times a will to good, and is it euer present with them to will that which is truely good, and alwayes in the like measure?

To this I answere, Answ. That though Gods children haue in them at all times a power, through grace, to will that which is good, yet sometimes they doe not will this or that particular good actually, neither doe they will this or that particular good, which haply they will actually, alwayes in the like measure, but sometimes weakely, and sometimes more strongly, as in time of tryall, and time of temptation they doe not haply wil this or that particular good actually, or if they will it, yet not in the like mea­sure as at other times. But yet this still remaynes a truth, that through that grace that is in them, they haue power to will that which is truly good, and as they are regene­rate, [Page 373] and in generall they haue in them a ready purpose, and a ready desire to doe good things. Now then for the vse of this: First,

This serues as a ground of tryall to euery one of vs, Vse 1 whether we be Gods children, Triall whether we be Gods children, and truely regene­rate. and truely regenerate or no. Wouldst thou know whether thou be a child of God or no? Examine thy selfe by this note: Dost thou finde that thou art enabled by grace to will that which is truly good? Hast thou in thee a ready purpose, and a ready desire to doe good things? Dost thou no sooner heare of any good duty required of thee, but thine heart answers, I will doe it, and to will to doe it is present with mee? Certainely that is an infallible euidence that thou art a child of God. But on the other side, if thou find that when good duties are required at thine hand, and thou art called on to doe good things, as to heare the Word of God, to pray, to sanctifie the Sabbath, and such like, thou art auerse and repugnant to these things, and thine heart and mind goes against these things, thou hast no mind to them; deceiue not thy selfe, thou art not yet in the state of regeneration, no, thou art yet in the state of nature, and till thine heart be changed, thou canst haue no comfort in that state.

Againe, for a second vse, is it so, that Gods children, Vse 2 and such as are truely regenerate, haue in them power, Comfort for such as find in themselues a readinesse to will good things. through grace, to will that which is truely good, and as they are regenerate, they haue in them a ready purpose of heart, and a ready desire to doe good things? Then here is a ground of comfort for thee, whosoeuer thou art that findest in thee, as the Apostle speakes, 2. Cor. 8.11, 12. a willing mind, and a readinesse to will good things. Dost thou find in thee a ready purpose of heart, and a ready de­sire to doe the will of God? and dost thou find, that (the Lord calling on thee, to doe this or that good duety) thine heart answers readily, I will doe it, I purpose to doe it, I desire in my heart to doe it? Comfort thy selfe; that [Page 374] is a sure euidence of thy regeneration, and that thou hast true grace in thine heart: for as it is a note of a wicked man, willingly to purpose to liue in any knowne sinne; so is it a note of a child of God, to haue a will ready and prepared to doe the will of God, and in euery thing to please God. If then it be the ready purpose of thine heart, and the ready desire of thy soule, to doe good things, and to will good things is present with thee, and thou findest in thee an heart ready and prepared to doe good things, and thou settest thy selfe purposely to doe them, vsing carefully all good meanes to that end, that is a sure testimony that thou art regenerate, a child of God, and in the state of grace and saluation.

Now from this that the Apostle saith, To will is prosent with me but to performe I find not. His meaning being this, as we shewed, that to will good, to purpose good, to de­sire to doe good, was ready and at hand with him, as hee was regenerate, but yet through corruption still abiding in him, hee found that hee wanted ability many times ei­ther to accomplish the good he desired to doe, or if hee did any good thing, that hee was not able to doe it per­fectly, as it ought to be done. Hence two things offer themselues: I will speake of them in order. First, this hence we are giuen to vnderstand:

That howsoeuer to will good, Doct. 7 to de­sire to doe good, Gods children many times want ability to [...] particu­lar good things which they desire to doe. be ready at hand, and present to Gods children, as they be regenerate, yet many times, through that corruption that still abides in them, they want abi­lity to doe good, they are not able to do the good things they purpose and desire to doe; to doe this or that parti­cular good, is many times to seeke with the best of Gods children, though to will that good, be present with them, and that by reason of that corruption that still abides in them.

And to make this further manifest, that Text is cleere to this purpose, Matth. 26.41. where Christ saith of his [Page 375] Disciples, The Spirit indeed is ready, but the flesh is weake. As if he had said, There is in you a readinesse of Spirit, there is in you a ready will and purpose to watch with me, but through the weaknesse of your flesh, you are not able to doe that good you would, you cannot doe that good you purpose and desire to doe. And hence it was (no doubt) that Dauid, Psal. 119.106. bound himselfe with an Oath to keepe the righteous Iudgements of the Lord, I haue sworne, and will performe it, that I will keepe thy righteous Iudgements. If Dauid had found no weake­nesse, no mistrust, nor doubtfulnesse in himselfe, he nee­ded not so straightly to haue bound himselfe: but fin­ding this, that howsoeuer he had in him, as he was rege­nerate, a will to good, a purpose and desire to doe good things, yet through the corruption of his nature still a­biding in him in part, there was in him a weakenesse and want of ability to doe good things: hee therefore did prouoke and stirre vp himselfe to a greater care, by an Oath and solemne Couenant made with God.

In Dauids example wee see, how it is with the best of Gods children, that howsoeuer to will good, to purpose good, to desire to doe good things, is ready, and at hand, and present with them, as they be regenerate, yet many times through that corruption that still abides in them, they want ability to doe good, they are not able to doe the good things they purpose and desire to doe, and one reason of it is giuen by the Apostle, Gal. 5.17. Gal. 5.17.

The flesh lusteth against the Spirit, Reasons. 1 and the Spirit against the flesh: and these two are contrary one to the other, so that ye cannot doe the same things that yee would. The flesh is not only remayning in Gods children, but it is also stirring in them, and lusting, and rebelling against the Spirit, and against that grace that is in them. And hence it is that many times they are hindred, and cannot doe the good things they would.

Againe, a second reason of it is this: It is God that [Page 376] works in his children both the will and deed, Philip. 2.13. Philip. 2.13 It is hee that makes them both to will good, and to doe good, Ioh. 15.5. as Christ saith, Ioh. 15.5. Without him true Be­leeuers can doe nothing that is good. And hence it was, that Dauid 1. 1. Chron. 29.14. Chron. 29.14. broke out into magnifying and praysing the Name of the Lord, for that the Lord had not only made him and his people, willing to offer, but had also enabled them to offer indeed. Who am I (saith hee) and what is my people, that wee should be able to offer willingly after this sort? for all things come of thee, and of thine owne hand haue we giuen thee.

Now God sometimes is pleased to with-hold his assi­sting grace from his children, euen that grace that should assist them in doing of good: and thence also it is, that they are not able many times to do the good things they purpose and desire to doe, and though to will be present with them, yet to doe this or that particular good, is ma­ny times to seeke with them, through that corruption that still abides in them, they are hindred and they are not able to doe it: and thus it is euen with the best of Gods children. And this for the vse,

First, Vse 1 It is an easier matter to pur­pose, then to practise good things. discouers and makes knowne to vs that it is an easier matter to purpose, then to practise good things. To will good, is present to Gods children, as they be rege­nerate: but to doe this or that particular good, is many times to seeke with them, through that corruption that still abides in them: and therefore if wee find our selues enabled by grace to will that which is truly good, if wee find in vs at any time a purpose and desire of doing any good thing, we must not presume of our owne wisdome, will and strength for the doing of it, but we must desire further strength from God to enable vs to the perfor­mance of it: it is Gods grace that wee are able to will good, and to purpose and desire to doe good truly; but yet there is a further grace required for the doing of that good; and if that grace be not likewise giuen, wee shall [Page 377] neuer doe it. Now, when we haue done one good thing, we cannot doe a second, but by a new supply of grace. When therefore wee finde our hearts disposed to good things, as DAVIDS heart was to pray, 2. Sam. 7.27. when our hearts are prepared and ready to do any good thing, wee may not vndertake the doing of it otherwise then thus, euen with a denyall of all power in our selues, and with earnest crauing the presence of Gods Spirit and Grace, without which wee cannot purpose, much lesse performe any thing that is truly good; and in euery good thing we doe, wee must giue all glory to God: for hee it is that makes vs able both to will and to do good things.

Againe, for a second vse, is it so, Ʋse 2 that Gods children are not able many times to doe the good things they pur­pose and desire to doe? and though to will good, Comfort for such as find in themselues a purpose to doe good things, and yet find them­selues vnable to performe them. be pre­sent with them, yet to doe this or that particular good, is many times to seeke with them, through the corruption that still abides in them: they are like to prisoners that haue escaped out of prison, who would goe twenty miles in an houre, but are not able to goe one mile. Is it thus with the best of Gods children? Then be not thou, who­soeuer thou art, too much deiected and cast downe, that findest in thy selfe a purpose and a desire to doe good things, and yet withall findest thy selfe vnable to per­forme them.

For example: Art thou able to say in truth of heart, I would be more humbled for my sinnes, I would faine weepe and shead teares for my sinnes, but mine heart is hard and I cannot doe it; I would faine pray with more feeling and more feruency, I would heare the Word with more cheerefulnesse and delight: but, alas, I find in my selfe a deadnesse and dulnesse, and I cannot doe these good things as I would? is it thus with thee? Comfort thy selfe, thy case is no other then the case of all Gods children: thus it hath beene with them, and thus it will be with the best of Gods children. Looke that thy pur­pose [Page 378] and desire after these good things, be in truth, and vnfained, and that thou be carefull to cherish it, striuing against thy hardnesse, deadnesse, and dulnesse of heart, and vsing all good meanes that may bring that purpose and desire of thine into act; and then though thou bee not able to bring it forth into act, yet know to thy com­fort, it is no otherwise with thee, then with the dearest of Gods Children; thy case and theirs is alike: the Lord is pleased to trie thee whether thou wilt continue stri­uing against thy corruption or no. And if thou so doe, hee will at length giue thee power against it; and in the meane time assure thy selfe, hee accepts thy will for the deed, as hee doth at the hands of his Children: and let that be thy comfort.

Now in the second thing offered from hence, that the Apostle saith, To will good, to purpose good, is pre­sent with mee, but through that corruption that still abides in me, I finde that I want abilitie either to accomplish the good I desire to doe, or if I doe any good thing, that I am not able to doe it perfectly as I ought. Hence we are taught;

That the good things Gods Children doe, Doct. 8 they doe them not perfectly; Gods children doe not good things perfitly. it is not possible for any Childe of God to doe any good so perfectly, as that there should be no euill found in his action: no, no: as saith the Pro­phet Isaiah, Isai. 64.6. All our righteousnesse is as filthie clouts. The best actions Gods Children doe, are pollu­ted and defiled, and there is sinne cleauing to them, and it must needs be so: for why?

GODS Children are not perfectly renued by grace; Reason. there is still corruption in part abiding in them. Sinfull desires are neuer wholly wanting to them, but they haue them still in part in them: and therefore they cannot performe good things perfectly, but there must needs be some want, and some defect cleauing to the best of their actions, Ionah, 4.2. It is said, that IONAH prayed [Page 379] vnto the Lord. But if wee read the place, wee shall finde, that hee did it maruellous vntowardly, it was rather a quarrelling with God, then a praying vnto him. So in­deed the good things that Gods Children doe, they doe them exceeding vntowardly, and they cannot possibly doe good things perfectly.

Obiect. The workes of God are perfect, Obiect. good things done by Gods Children are the workes of God; there­fore they are perfect.

Answere. Answ. Such workes as bee the workes of GOD alone, are most perfect: but such workes as are workes both of GOD and man, of which sort are good things done by GODS Children, they are not perfect, because they come from God indeed, but yet through the sinfull minde and will of man, and they partake of the corrupti­on of man, and are thereby defiled: as pure water run­ning thorow a filthie Channell, is polluted and made foule. And so it is still a certaine truth, that the good things Gods Children doe, they doe them not perfectly, but there is euill and sinne cleauing to the best of their actions.

Now this for the vse of it, first, Vse. 1 meetes with an errour of the Papists, who holde and teach, That opinion, that Gods chil­dren may per­fitly fulfill the Law of God, confuted. that the workes of the Regenerate are perfectly good, and that Regenerate persons may perfectly fufill the Law of God in time of this life; and though sometimes they sin, yet it is but ve­nially, not mortally; not against, but besides the Law of God. This is an errour plainely conuinced by the Do­ctrine now deliuered: and indeed it is a transgression of the Law of God, not only to doe euill, but to faile in the doing of good, and it deserues the Curse of God, and from such fayling none are freed, no not the best of Gods Children: And therefore, it is erroneous and false, to say that the Regenerate may perfectly fulfill the Law of God in time of this life.

Againe, is it so, Vse 2 that the good things Gods Children [Page 380] doe, We must take heed of pride, when we haue either spoken or done any good thing. they doe them not perfectly, but there is sinne clea­uing to the best of their actions? Then wee must take heed, that when wee haue either spoken well, or done well, we be not proud of it; there is imperfection cleaues to our best speeches and best actions, yea, matter enough to condemne vs, if God be not gracious to vs, in Christ: and therefore take wee heede of pride and swelling, in regard of any good things said or done by vs.

Last of all, Vse 3 is it so, that the good things Gods Chil­dren doe, We are not to bee discoura­ged, because of some fay­lings that cleaue to our good motions. they doe them not perfectly, but sinne cleaues to the best of their actions? Then be not thou, whoso­euer thou art, discouraged, because some fayling and some imperfection cleaues to the good things done by thee. Labour thou to doe good things according to knowledge, in soundnesse of iudgement, and truth of heart, & vse thy best care & endeuour to do them as they ought to bee done; and then, though thou doe them weakely and imperfectly, yet bee not thereupon discou­raged and vtterly cast downe: remember that there bee wants and imperfections cleauing to the best actions that the dearest of Gods Children doe performe; be thou humbled for thy fayling, and craue pardon for it in and through Christ, and striue to doe better, and assure thy selfe, the Lord will neuer lay it to thy charge: no, no: the Lord seeing thee doe good things willingly, though weakely, he will spare thee, as a Father spareth his owne Sonne that serues him, a Father, finding in his childe a good will and desire to please him, takes that which his childe doth, in good part, and is content with it, though it bee done maruellous weakely, and though the thing done bee very faultie; so deales the LORD with his Children.

IN this Verse our Apostle confirmes that which he said in the Verse before; That though to will was present with him, yet to performe good hee found not; by an argument from the effect negatiuely, and hee denies the effect to bee answera­ble to his will and desire, touching that which is truely good, that indeed his will was to doe good, but hee did it not: and therefore he found in himselfe a want of abi­litie to performe the good hee willed, and purposed, and desired to doe. So hee reasons: to will is present with mee, but I finde no meanes to performe that which is good: for (saith he) I doe not the good thing which I would. And that is further amplified by the contrarie effect in respect of euill: the Apostle affirmes on the contrarie, that the euill which he would not doe, that hee did, But the euill which I would not, that doe I. And so wee haue the dependance of this Verse, on foregoing matter, and the summe and substance of it.

The words of this Verse neede not much to bee stood on, touching the sence of them, wee had the same in ef­fect, Verse 15. where the Apostle saith, What I would, that doe I not, but what I hate that doe I. I will briefly runne them ouer. (For I doe not the good thing which I would.) Interpretation By good thing, wee are to vnderstand, that which is spiri­tually and truely good, and pleasing to God: and the Word here rendred (doe) signifies to act, effect and bring forth Which I would: that is, which I, as I am regenerate, would act and doe, and which I purpose and earnestly desire to doe. But the euill which I would not. By euill is here meant the contrarie to the good before spoken of, namely, the euill of sinne, and that is repugnant and con­trarie [Page 382] to the Law of God, and displeasing to God. Which I would not, that is, as before I shewed, which I, as I am regenerate, would not doe, that I doe, that I act and doe, and bring forth: yet this (as heretofore I said) is not to be vnderstood as if the Apostle had beene forced to doe euill against his will, but that he consented not to it with his whole will, hee being now regenerate, the euill hee now did, was not with the full and whole consent of his will.

And againe, we must know, that the Apostle saying, he did not the good thing which he would haue done, wee are to vnderstand it, that so it was with him many times, not alwayes, that many times he did it not; and on the other­side, in saying, The euill which hee would not, that hee did, wee are likewise to conceiue it, that so it was with him many times, not alwayes.

Thus then take wee vp the Apostles meaning in the wordes of this Verse, as if hee had said, For the good thing, euen that thing that is truely good and pleasing to God, which I, as I am regenerate, would act and doe, and which I purpose and earnestly desire to doe, many times I doe not, I act not, I effect it not, I bring it not forth: but on the other side, the euill that is repugnant, and contrarie to the Law of GOD, and displeasing to God, which as I am regenerate, I would not doe, that many times I act, and bring forth, and that many times I doe. Wee shall stand the lesse while on this Verse, because we had it in substance before, Verse 15. The A­postle here repeates that in substance, which there hee layde downe, as likewise in Verse 20. hee repeates that which we had Verse 16, 17.

Now this the Apostle did not for want of matter; hee was full of heauenly matter, neither was it idly and vn­profitably done, but to good purpose, no doubt, to let vs vnderstand, that the things hee here puts downe tou­ching the spirituall Combat, are things of waight and [Page 383] importance, and needfull to bee knowne, and that wee cannot bee too well acquainted with them: and againe, that we are dull of hearing, and dull of conceiuing these heauenly matters, and doe not sufficiently marke and consider them: and therefore the Apostle is pleased to repeate them, and to vrge and presse them on vs againe; and indeede, repetitions (which shall be the point I will hence note in the first place) I say,

Repetitions in Scripture are not idle and vaine, Doct. 1 they are not fruitlesse, vnprofitable and to no purpose; Repetitions in the Scripture, are to good vse and purpose. but they are to very good purpose, they serue to teach vs the infallible and certaine truth of things repeated; dou­bling of things in Scripture is for more certaintie, and more plainenesse. Gen. 41.32. Ioseph saith, Gen. 41.32. The Dreame was doubled; because the thing was established by GOD. And Philip. 3.1. the Apostle saith, Phi. 3.1. It grieued not him to write the same things to them. And he saith, Heb. 2.1. To them it was a sure thing.

And againe, repeating and doubling of things in Scripture, serues to put vs in minde, that wee are more carefully to marke and obserue, and to minde and re­member the things repeated. Heb. 2.1. it is said, Wee ought diligently to giue heed to the things which we haue al­readie heard; euen when they are repeated, and when we heare them againe. And there is reason for it:

For if the Lord haue a mouth to speake, Reason. we must haue an eare to heare, a minde to attend, and an heart to yeeld to that which is spoken. And if the Lord double his speech, we must double our attention, and we must dou­ble our care to marke and obserue, and minde and re­member the thing that is doubled, Vse 1 and accordingly make vse of it. Iust reproofe of many, who regard not things dou­bled & trebled in Scripture.

And this ferues for the iust reproofe of many in the World: Many there bee that are defectiue, and come short of their dutie in this respect, they haue little or no regard of that the Lord speakes to them in his Word, [Page 384] no, though the Lord double, yea, treble his speech, and often vrge and presse the same thing on them, especially in matter of threatning and denouncing of Iudgement, the Lord in his Word doubling his threats of Iudgement against sinne, who almost regards it according to that manner of deliuerie? who is it almost that doubles his attention, and his care to be bettered by it accordingly? To instance in some particulars, 1. Cor. 6.9, 10. 1. Cor. 6.9, 10. the Apo­stle saith, The vnrighteous shall not inherit the Kingdome of God. And he reckons vp particulars, Neither Fornicaters, nor Idolaters, nor Adulterers, nor Wantons, nor Buggerers, nor The eues, nor Couetous, nor Drunkards, nor Raylers, nor Extortioners shall inherit the Kingdome of God. And he re­peates the same againe, Gal. 5.19, 20, 21. Ephes. 5.5. Gal. 5.19, 20, 21. And againe, Ephes. 5.5. No Whoremonger, neither Vncleane person, nor Conetous person which is an Idolater, hath any inheritance in the Kingdome of Christ, and of God. Let no man deceiue you with vaine words: for, for such things commeth the wrath of God vpon the children of disobedience.

Now, where is that Whoremonger, that Filthy per­son, that Drunkard, that according to this doubled threatning, doubles his regard of it, and his care to bee bettered by it to this reformation? where is almost such an one to be found? Nay, doe not many Filthy persons, and Drunkards, and such like, euen blunt the edge of Gods thteatnings on the hardnesse of their hearts? Well, thinke on it, whosoeuer thou art: Hath the Lord spoken a thing, and shall not hee doe it? Hath hee threatned Iudgements against thee for thy sinne, and that againe, and againe, and shall not hee bee as good as his word? Yes, assuredly; Vnlesse thou answere the Lord in dou­bling his threatnings by a sound and through reformati­on, he will bring his threatned Iudgements on thee; yea, know it for a truth, thou that goest on in thy knowne sinne, notwithstanding the Lord doubles his threates of Iudgement against thee, either in his written Word, or [Page 385] in the Ministerie of his Word, the Lord directing his Mi­nisters often to hit vpon the sin, & iustly to denounce the Iudgements of God against thee for the same, thou dost in an high degree resist the Spirit of God, Act. 7.51. and as it is Pro. 1.25. Thou despisest all the Counsels of God. And assure thy selfe, the Lord will deale with thee pro­portionably; he will certainely double his Plagues and Iudgements on thee.

Repetitions in Scripture, or in the Ministerie of the Word, are not idle and vaine: no, no, they signifie the infallible truth of the things repeated, and that wee are more carefully to attend them, and to make vse of them: and therefore when the Lord doubles his speach in pro­mising mercy, in commanding any dutie, and especially in threatning Iudgement against sinne; let vs looke wee answere the Lord, in doubling our attention and care to profit by the same: otherwise, the Lord will one day certainely require it at our hands, and wee shall smart for it. Now from this Verse, in that the Apostle saith, that hee did not the good thing which he would; hee would haue done good, but he did it not, he points out to vs,

That the good which Gods children would doe, Doct. 2 as they are regenerate, many times they doe it not, Gods chil­dren doe not alwaies per­forme the good they de­sire to doe. they doe not alwaies performe that good they desire to doe. And againe, in that he saith, The good thing which I would, I do not, but the euill which I would not, that doe I: wee might further note,

That Gods children are neuer so giuen ouer, Doct. 3 as to sinne with the whole will, and with full consent of will: Gods children neuer sinne with full con­sent of will. for when they omit the doing of good, or faile in the doing of any good, they would not so doe; or when they doe euill, they would not doe it, they doe it not with full con­sent of will. But these things we haue formerly handled; therefore I passe by them. And the point I will stand on, hence offered, is this: In that the Apostle saith, I doe not the good thing that I would, but the euill that I would not, [Page 386] that doe I. Hence wee are giuen to vnderstand,

That Gods children doe not onely sometimes omit the doing of good, Doct. 4 Gods dearest children sometimes sinne, in doing that which is directly euill. or faile in the doing of that good which they doe, and so sinne; but sometimes they sinne in doing euill: euen the best of Gods children that liue on the face of the earth, sometimes sinne in doing that which is directly euill, and sometimes they doe that which is directly repugnant and contrary to the rule of Gods Law. Gods children not onely sinne by fayling in performance of good duties, but sometimes also by euill actions, euen by such actions as are simply euill in themselues, and directly contrary to the Law. Thus did the Apostle, he did euill. And thus wee finde that Abra­ham sinned by lying, Gen. 20.2. Iob by impatiencie, Iob 3. Ezechiah by vaine-glory, 2. King. 20.13. Moses by speaking vnaduisedly, Num. 20.10. And so many other of Gods deare children haue sinned, by doing things sim­ply euill in themselues, and directly contrary to Gods Law: yea, wee finde that Gods children sometimes through the strength of their owne corruption and vio­lence of temptation, haue beene ouertaken with foule grosse euils; as Noah, Lot, Dauid, and Peter.

Now if any demand why the Lord suffers his children so to be ouertaken? Quest.

I answere, Answ. For their further humbling, and because the Lord will haue his children acquainted with their owne weaknesse, and will giue them to see that they stand in need of his grace continually, yea though they haue gone farre in Christianitie, yet that they are but men, and so may learne wholly to relye on his grace.

Now then, Vse 1 this being a truth, that the best of Gods children not onely sinne by fayling in good duties, That opinion of the Papists, that a man may in time of this life bee without sinne, confuted. but sometimes also by doing that which is directly euill, and contrary to the Law of God, it must needes bee false which the Papists hold and teach; That a man may in time of this life be without sinne, and may so liue, as that hee may [Page 387] bee altogether void of sinne. That cannot stand with the truth now deliuered, but must needs bee erronious and false.

But they bring for defence of their opinion, Obiect. the exam­ple of Zachary and Elizabeth, Luk. 1.6. where it is said, that they were both iust before God, and walked in all the Commandements and Ordinances of the Lord without re­proofe.

Answere. They were indeed iust before God, that is, Answ. iustified by faith in the sight of God, and as a fruit of that, they walked blamelessely before men, they were holy and iust persons, yet not free from sinne: for Zachary, as one of Gods people, looked for remission of sinnes, and sal­nation by Christ, Verse 77.

Againe: Is it so, Ʋse 2 that the best of Gods children not onely sinne by failing in good duties, The best of Gods children haue need to watch ouer their owne hearts. but sometimes al­so by doing that which is directly euill? Then the best of vs haue neede to be watchfull ouer our owne hearts, we are in danger to be ouercome of temptation, and occasi­ons of sinne and doing euill being offered, to bee some­times ouercarried by corruption that still abides in vs, to the doing of it. And if the corruption of nature was so strong in Paul, and other of Gods children, as that some­times they were ouer-carried by it, not onely by failing in good duties, but by the doing of euill; Oh what need haue we then to be watchfull ouer our selues, we hauing not so great a measure of grace as they had! yea, the best of vs haue cause euery day to be humbled for our sinnes, and euery day to renue our repentance, and to say, Lord, forgiue vs our sinnes: yea, though we be assured of our owne saluation, and know nothing by our selues, though we be not guiltie of any grosse sinne, yet with Dauid we haue need to pray, Lord, cleanse vs from our secret faults, Psal. 19.12. We doe many things that are directly euill, and repugnant to the Law of God, and we haue cause to be humbled not onely for our failings, but for our sinnes [Page 388] also that are directly against the Law of God, and are in themselues transgressions of Gods Law.

IN this Verse our Apostle further confirmes that Proposition, that howsoeuer, as he was regenerate, he willed good, yet hee was not able to performe it, from the cause of hinderance. He here points out the true and right cause of it, whence it was that hee was hindred in doing of good, that he could not doe it, name­ly, his owne in-dwelling corruption; yea, he saith, that it was from his owne in-dwelling corruption, that he did the euill that hee would not haue done. And this Verse containes in it an inference brought in, on that hee said Verse before, that the euill hee would not doe, that hee did. Thereupon the Apostle concludes, that it was not he that did the euill. If (saith he) I doe that I would not, it is not I that doe it. And he amplifies that by a note of difference touching himselfe, in regard of his present condition compared with his former, that howsoeuer in former times it was he that did it, yet now it was no more hee that did the euill that was done by him. If I doe that I would not, it is no more I that doe it. And then hee further shewes, what it was that did it, namely, his owne in­dwelling corruption: but, saith he, the sinne that dwelleth in me, that doth it.

The Apostle heere, as I said, repeates the selfe-same thing hee deliuered Verse 16, 17. and in the very same words: and therefore we need not stand on the opening of them, but onely call to mind and remember how they haue beene formerly expounded. And thus, as you may [Page 389] remember, we expounded them, and thus they are to be conceiued, as if the Apostle had said,

Now then, if I doe that euill which I would not doe, Interpretation it is no longer I as I am regenerate, and so farre forth as I am regene­rate, that doe that euill, but the sinfull corruption that still in part remaines in mee, and hath a powerfull and working pre­sence in mee, euen forcibly crossing the motions of the Spirit in mee, and haling and pulling me to euill, that is it that doth the euill that is done.

Now this Verse being but a repetition of that which was before deliuered, I will passe by things formerly handled, and onely speake of such things as may hence be further gathered. The Papists, but to point at a note of theirs on these two Verses 19, 20. haue this annotation: say they, That which the Apostle heere speakes of him­selfe, makes nothing against Free-will, but plainely proues it: and how so? Why (say they) because the pro­per act of the will, namely, to will or nill, to consent or dissent, is euer free in it selfe, as heere wee may see in the Apostle, though the operation may bee hindred by some externall force: yea, (say they) in that the Apostle saith, How the will of man is free. If I doe that I would not, it is no more I that doe it, it doth most euidently proue Free-will: that is their note on this place.

To this I answere, It is true indeed, that the act of the will, namely, to will or nill, to consent or dissent, is euer free: but how? Surely thus; in the vnregenerate it is free from coaction and compulsion, but not from a neces­sitie alwayes of willing that which is euill, and in the re­generate, of which state the Apostle here speakes in his owne person, the will is reformed by grace, and made free to will that which is truely good, as Christ saith, Ioh. 8.36. If the Sonne make you free, Ioh. 8.36. then yee shall be free indeed. And so this place makes nothing for the proofe of the naturall strength and power of the will to that which is good, that the will of man hath a power in it [Page 390] selfe, and by it selfe, to will that which is good, either in the state of Nature or Grace, which is the point in questi­on betweene vs and the Papists. No, this place shewes plainely, that the will regenerate, is onely by grace ena­bled to will that which is good, and that the will hath power, not in it selfe, or by it selfe, but by grace to will good, and to nill euill, and that onely in part, and not perfectly. So much these two Verses will affoord to vs touching freedome of will, and no more.

I proceed: If I doe that I would not, it is no more I that doe it, but the sinne that dwelleth in me. The Apostle still (which likewise I wil note in a word) calls concupiscence that remained in him, Sinne, and he giues to it the name of Sinne. Yea, say the Papists, it is called sinne, but not properly and truely, but improperly, either because it is the effect of sinne, as the Writing is called the Hand, be­cause it was written with the hand, or for that it is the cause of sinne; as Cold is called Slothfull, because it makes a man slothfull. Concupi­scence is both the effect of sinne, the cause of sinne, and sinne al­so truely and properly. A silly shift! For concupiscence may be, and indeed is, both the effect of sinne, the cause of sinne, and sinne also truely and properly in diuers re­spects.

In respect of the fall of Adam, it is the effect of sinne; in regard of actuall sinnes, it is the mother and cause of sinne; and it is also in it selfe truely and properly sinne, because it is not agreeable to Gods Law, but directly contrary to it, and should not haue beene in man, if man had kept his state of Innocencie, and had not broken the Law of God. And as one saith well, What can be more absurd, then to deny that to bee sinne properly, that is contrary to God, to his Spirit, and to the Law of God? Therefore this is but a poore shift of the Papists, to say, that Concupiscence is the effect of sin, or cause of sinne, and therefore not properly sinne. I leaue them.

In the next place obserue we, the Apostle blames his owne corruption, as the roote and cause of the euill [Page 391] he did vnwillingly; hee layes the fault and blame where it ought to lye, namely, on his owne in-dwelling cor­ruption, that hee did the euill hee would not haue done: saith he, It is not I, but the sinne that dwelleth in mee, that doth it.

And indeed thus it ought to be with vs: Our owne corruption is the true pro­per cause of e­uery euill thing we doe. We are to lay the fault of euery euill thing we doe, on the rottennesse and corruption of our owne hearts, and we are to blame that as the true and proper cause of that euill: for why? as it is Iam. 1.14. Euery man is tempted, when he is drawne away by his owne concupiscence, and is intised. It is a mans owne concupiscence, and the corruption of his owne heart, that drawes euery man to sinne, and were there not corruption of nature still in part abiding in Gods chil­dren, the Deuill could neuer fasten any temptation on them, neither could the world nor any thing in the world draw them on any sinne.

The Deuil set on Christ and tempted him, but in vaine: for he found nought in him, Ioh. 14.30. And so, if Gods children were altogether without corruption, the Deuill could not force any temptation on them, & they should neuer sinne at all: and therefore we are to lay the fault of euery euill thing we doe, on the corruption of our owne hearts, and blame that as the true and proper cause of it. Lay not the fault of that euill thou dost, on any thing out of thy selfe as the cause of it. For example: thou being brought into pouerty, or into some trouble, it may be, thou fallest by indirect meanes to helpe thy selfe; thou betrayest the good cause thou hast in hand, if thou so do: lay not the fault of that euill thou dost, on thy pouerty, or on the extreme hard dealing of men. No, no: thy po­uerty, and the extreme dealing of men, may be an occa­sion of that euill thou dost, but certainly, the cause of it is in thy selfe, euen in thine owne bosome, the corruption of thine owne heart. It was not the want of the feare of God in the place that caused ABRAHAM to lye, Gen. 20.2. [Page 392] That indeed was the occasion of his lying; but the cause of it was his owne thought, his owne doubting & feare, arising from the corruption of his owne heart, as appears plainly, Gen. 20.2, 11. Vers. 11. Saith ABRAHAM, I thought this sure­ly, The feare of God is not in this place, and they will slay me for my wiues sake.

We must learne then, when wee doe any euill, not to blame any thing out of our selues, but to lay the fault where it ought to lye, namely, on the naughtinesse of our owne hearts, as the true and proper cause of it, and wee are to bee humbled for that, as for the euill it selfe; that is our dutie. I only point at it in a word, because we spake of it at large, Vers. 5.

Now lastly, in that the Apostle vseth this phrase, Sinne that dwelleth in me, he giues vs to vnderstand,

That the corruption of nature is a different thing from the powers of the soule: The corrupti­on of nature is a different thing from the powers of the soule. for wee know that the dweller differs, and is really distinguished from the house where he dwels: and so the corruption of nature dwelling in vs, it must needes bee conceiued to bee a reall distinct thing from the soule, and from the powers and faculties of it, and it is not a corruption of the substance of the soule; for then the soule could not be immortal, if the substance of it were corrupted, neither could Christ haue taken on him mans Nature, without sinne: but the corruption of Nature is a thing that dwels and abides in the soule, and a thing that cleaues to the faculties of it, and to the affec­tions of the heart, and it is such a thing as may be remo­ued from the soule by the powerfull worke of Gods Spi­rit. And hence it is called an euill that compasseth vs a­bout. Heb. 12. vers. 1. Cast away euery thing, that presseth downe, and the sinne that hangeth so fast on, or, doth so easi­ly compasse about; for so the word signifies. And those exhortations that are frequent in the Scripture, Cast, or Put off the old man, doe giue vs to vnderstand as much, That the corruption of Nature is not a corruption of the [Page 393] substance of the soule, but a reall distinct thing from the soule, and a thing that cleaues to the faculties of it, and to the affections of the heart, and a thing that may be se­uered from the soule by the powerfull worke of Gods Spirit. And this for the vse of it,

Teacheth vs, Vse 1 that regeneration doth not abolish any facultie of the soule, Regeneration doth not abo­lish any facul­tie of the soule or any affecti­on of the hart, but it only takes away the filthinesse of them. nor any naturall affection of the heart, but it onely takes away the filthinesse and corrup­tion of them, euen that corruption that dwels in the soule and cleaues to the faculties and powers of it; and then in­deede is a man truely regenerate, when that corruption that is naturally in the powers of his soule, and in the af­fections of his heart, is remoued: And a man may know that he is regenerate, by this, as by a speciall note; If so be a man find the affections of his heart, especially the chiefe and ruling affections of it, still as strong, and as powerfull in him as euer they were, and yet the corrupti­on of them in a good measure remoued and taken away, then hee is truely regenerate. For example: Dost thou find thy naturall affection of ioy, of delight, and reioy­cing, as strong and as powerfull in thee as euer it was, and that the sinfulnesse and corruption of that affection is remoued? Dost thou find now, that thou canst as hear­tily reioyce and delight thy selfe as euer thou couldst, not in sinne and in outward things, not in carnall pleasure, in Drunkennesse, in Good-fellowship and merry meetings, and such like, but in the loue & fauour of God in Christ, in obedience to his will, in the duties of his worship, in hearing the Word, in Prayer, and such like, and it is now the ioy of thine heart to be exercised in holy things? Sure­ly, that is a speciall euidence and testimony that thou art truly regenerate, & that the Spirit of God hath wrought powerfully in thee.

So for the affection of anger: Dost thou find that af­fection as strong in thee as euer it was, and yet the sinne­fulnesse of it remoued? Dost thou find that now thine an­ger [Page 394] is stirred vp not on euery trifling occasion, nor expres­sed for meere priuate causes concerning thine owne per­son, but on waighty & great causes, the manifest offence of God, and that it is kindled in thee through desire to maintayne the glorie of God, and out of a loue of ver­tue and iustice, & directed against sinne, and not the per­son of the sinner? Surely, then thou maist thereupon conclude to the comfort of thine owne soule, that thou art truely regenerate, thy affection still remaynes, but the corruption of it is in some good measure remoued and taken away, and so we may trie our selues in other affec­tions: and let vs remember this, that the corruption of nature is not a corruption of the substance of the soule, but a reall distinct thing from the soule, a thing that cleaues to the faculties of the soule, and the affections of the heart, and may be seuered from the soule, by the powerfull worke of Gods Spirit; and so Regeneration doth not abolish any facultie of the soule, nor any affec­tion of the heart, but only takes away the filthinesse and corruption that cleaues to them, and then indeed we are truely regenerate, when the affections of our hearts re­mayne in full force and strength, and the sinfulnesse of them is remoued.

IN this Verse our Apostle further streng­thens his foregoing Proposition, that though to will good was present with him, as hee was regenerate, yet to per­forme good hee wanted power; by this that when he would haue done good, hee [Page 395] was hindred by euill, that was readie and at hand, and stood vp in his way. And this Verse contaynes another conclusion, inferd on foregoing matter: and here the A­postle further concludes, that hee being willing to doe good, as he was regenerate, there was, as it were, a Law laid on him to the contrary, and he was as it were inioy­ned to the contrary, and hee was vnder such a condition, as hee could not doe that good: and hee makes knowne what that Law was, namely, euill that was present with him: yea, he amplifies this from his owne experience, that he found it so in his owne experience. I find, saith hee, when I would doe good, there is a Law, or this Law, to the contrary, euen euill present with mee: and that hinders mee that I cannot doe it. That is the generall drift and pur­pose of the Apostle in this Verse.

I find then a Law. I find (saith the Apostle:) that is, Interpretation Mine owne experience teacheth mee, and I am able to speake out of mine owne experience: I find it so in mine owne experience: When I would doe good (for those words in the right order of the sentence are the next, and so the next to be expounded) and the meaning of them is this: When I, as I am regenerate, would doe that which is truely good, a Law (or this Law.) The word Law is here diuersly taken by diuers Interpreters; some take it in the good part, for the Law of God, others in the euill part, for the Law of sinne and corruption. I will not trouble you with varietie of Interpretations, but giue you that meaning of it which I conceiue to be most agreeable to the Context; and as I take it, the word (Law) is here put to signifie a strong & forcible power, euen such a power as hath in it the force and strength of a Law, that is, a commanding, a controlling, and a binding power.

And that the word Law in this place, is thus to be ta­ken, may plainly appeare by the vse of it, Ʋers. 23. where the Apostle speakes of the Law of the members, and the Law of the mind, leading captiue to the Law of sinne: mea­ning [Page 396] the power of sinne in the mind, and the power of grace in the mind. And the Apostle here puts it downe indefinitely without any addition, [...], a Law, or this law, and not the law of the flesh of sinne, of death; because hee presently subioynes what law hee meant, namely, the euill that was present with him. Euill (saith he) is present with me. And by euill here, wee are to vnder­stand euill motions, lusts, and desires arising from the corruption of nature; and those were present with the Apostle, that is, they were readie and at hand, to crosse and to hinder the good purposes and desires of his heart. Thus then, as I take it, wee are to vnderstand the Apo­stle in the words of this Verse, as if he had said,

I finde then in mine owne experience, that thus it is with me; when I, as I am regenerate, would doe that which is true­ly good, then there is a strong and forcible power, as it were a Law, commanding, and controlling, and binding mee to the contrary: I meane, the euill motions, lusts and desires that a­rise from the corruption that still in part abides in mee, which are readie and at hand to crosse and to hinder the good pur­poses and desires of my heart: and by them I finde my selfe yoked and hindred in the doing of good.

Here first obserue we, that the Apostle doth not bare­ly affirme this, that when hee would doe good, euill as a Law was present with him; but hee affirmes it as a truth, whereof he had experience: and he saith, hee found it so in his owne experience; I finde (saith hee) that when I would doe good, euill, as a law, is present with me. Hence take wee notice of it,

That Gods Children finde it in their owne experience, Doct. 1 that when they would doe good, Gods children haue experiēce of it, that whē they would do good, euill is present with them. euill, as a Law, is pre­sent with them, and hinders them. It is not only so in­deed, that when Gods Children purpose good, and set on the doing of good, that euill is present, and readie at hand, and starts vp in them, and hinders them in the doing of it, but they also finde it so to bee, and GODS [Page 397] Children are able to speake it out of their owne experi­ence, and to affirme it as an experienced truth, Reason. that they finde it so in themselues: for why? It being so, that the flesh lusteth against the Spirit, and the Spirit against the flesh, Gal. 5.17. Gal. 5.17. and there being euill motions and lusts, stir­ring in the hearts of Gods Children, they are able to mark and to obserue them, & to take notice of them, they being enlightened and hauing the light of the Lord in them, as it is, Prou. 20.27. Prou. 20.27. euen that Light that searcheth all the bowels of the belly. They are able to see and discerne that euill that starts vp in them, against the good they purpose and desire to do, and they are able to marke and obserue it, and so they are able to affirme it out of their owne obseruation and experience, that so it is with them, that when they would doe good, there is some euill starts vp and hinders them, so as either they doe not that good they would, or they doe it very vntowardly. Thus doubtlesse it is with euery Childe of God; Euery Childe of God is able to say, that in some measure hee hath ex­perience of it in himselfe, that when he would doe good, euill is present with him and hinders him. And for the vse of this,

They vainly boast that they are children of God, Vse. 1 Familists con­futed. that find not this in themselues, and haue not experience of it in some measure. They that say, as the Familists and o­ther proud spirits doe, that they doe good things, and finde no hinderance at all in the doing of them, but doe them perfectly, they contradict the common experience of all Gods Children: and so it is a plaine euidence a­gainst them, that they are not in the number of GODS Children: And indeed, if wee would approue our selues to bee the Children of God, and make it good to the comfort of our owne soules, that wee are so indeed, wee must be able to say, that in some measure wee haue expe­rience of this in our selues, that when wee would doe good, euill is present with vs and hinders vs, yea, we must [Page 398] be able to say, I finde this or that particular euill starting vp in me and hindering me, 2. Cor. 2.11. as the Apostle saith, 2. Cor. 2.11. Wee must not bee ignorant of Satans Enterprizes, that is, of his wiles and fetches, of his secret conueyance of sinne into our hearts. So, doubtlesse, we must not be ignorant of the secret working of sinne in our selues, we must bee able to see and discerne the lusts of our hearts that are stirring and working in vs, and how they rise vp and hinder vs when we would doe good, and to say out of our owne experience, I finde that thus and thus I am hindered when I would doe good, this or that euill starts vp and hinders mee, when I am about to doe it. So it is with Gods Children; yea, the more holy a man is, the more hee sees and finds in his owne experience, that when he would doe good, euill is present with him. And so it must be with thee, if thou wouldest approue thy selfe a Childe of God: and this is no matter of vtter discouragement.

Now further: In that the Apostle saith, When I would doe good, euill. as a Law, is present with me, some euill mo­tion, lust or desire is readie and at hand, countermanding and controlling the good I purpose, and desire in my heart: Hence we are giuen to vnderstand,

That it is the common condition of all Gods Chil­dren, Doct. 2 The good mo­tions that are in Gods Chil­dren, are euer either inter­rupted, or troubled, or mingled with some euill motions. that the good motions that come from the Spirit of grace in them, are euer either interrupted or troubled, or they are mingled with some euill motions that arise from that corruption that still abides in them. In the best of Gods Children there is euer some euill, readie and at hand to countermand and controll them, when they pur­pose and desire to doe any good thing, and no sooner doe GODS Children purpose and desire to doe any good thing, or attempt, or set on the doing of it, but there is some euill motion or lust present and readie to hinder them, presently either pride, or selfe-loue, or Vain-glorie, Hypocrisie, or doubt, or feare, or the like, starts vp in them and lookes them in the face, and controlls them, [Page 399] and either hinders them from the doing of that good, or intermingles it selfe with the doing of it.

And hence, no doubt, it was, that Dauid, Psal. 86.11. Psal. 86.11. hauing prayed that the Lord would teach him his way, and then hee would walke in his Truth, he presently subioynes, Knit or ioyne mine heart vnto thee, that I may feare thy Name. As if hee had said, Though I be taught of thee, O Lord, and haue in mee, through thy grace, a will to walke in thy Truth, yet vnlesse thou knit my heart fast vnto thee, it is readie to start aside, and by some euill mo­tion or lust to bee transported, and to bee carryed away from thee, and I am in danger to be crossed and hindered in respect of the good I would doe; and therefore, Lord, knit my heart, and tye it fast to thee, and keepe it close with thee.

And hence also it was, that Dauid seeing the people to offer willingly and with ioy, hee thus prayed for them, 1. Chron. 29.18. O Lord God (saith hee) of ABRAHAM, 1. Chron. 29.18. IZHAK and ISRAEL our fathers, keepe this for euer in the purpose and the thoughts of the heart of thy people, and prepare their hearts vnto thee. DAVID knew well, that if the Lord did not keepe that good purpose in them, it would be lost and gone, some euill motion or lust would either hinder it, or thrust it quite out of their hearts. And thus indeed it is with the best of Gods Children; no soo­ner doe they purpose to doe any good thing, or set on the doing of it, but there is some motion or lust starts vp and lookes them in the face, and countermands them, and either hinders them from doing of that good, or inter­mingles it selfe with the doing of it: and why? The rea­son of it is this,

There is flesh and corruption stil in part abiding in the best of Gods Children that liue on the face of the earth, Reason. and that corruption is not idle, but it is stirring and wor­king in them, and the workes and actions of it are one of these, either to fill the minde with wicked thoughts and [Page 400] rebellious inclinations, or else to deface and represse the good motions of the Spirit, and so it comes to passe, that no sooner doth a Child of God conceiue a good thought and purpose in his heart, to doe any good thing, or set himselfe to doe it, but there is some euill motion or lust starts vp, and lookes him in the face, and controlls him, and either hinders him from the doing of it, or inter­mingles it selfe with that good that he doth.

And this being a truth, Vse 1 in the first place it makes knowne, The best works of the regene­rate, are sinfull in part. that the best workes of the regenerate are sin­full, and come short of that holinesse that ought to bee in them: for why? when a Childe of God would doe good, there is some euill present with him, and readie at hand, and controlls him, and either hinders him from doing of it, or intermingles it selfe with the good hee doth, and so it must needes bee in part sinfull: and if the Lord should examine it, according to the rigour of his Law and Iustice, it is not able to abide the tryall.

Some obiections are brought to the contrarie; but of small moment, and therefore I passe by them, and come to another vse of this point.

Is it so, Vse 2 that no sooner doe the best of Gods Children purpose and desire to doe any good thing, We are to che­rish the good thoughts, pur­poses and de­sires of our heart, and to labor to bring them forth in­to act. or set on the doing of it, but there is some euill motion or lust starts vp, and lookes them in the face, and countermands them, and either hinders them from doing of it, or intermin­gles in the doing of it? Surely then it concernes vs, when any good thought is put into our hearts, and when wee haue a purpose or desire of doing any good thing, to looke to it, to watch ouer our owne hearts, and to make much of that good thought, purpose, and desire, and to cherish it, and to labour by all good meanes to bring it forth into act. If wee doe not so, certainely some euill motion or lust starting vp in our hearts, will out-face it, and will beare it downe. Haply thou hast, in time of hea­ring the Word, a good motion put into thine heart, and [Page 401] on the hearing of thine owne sinne reprooued, thou hast a purpose to leaue it; as to lay aside thy Pride, thy Ga­rishnesse in apparell, thy Drunkennesse, thy Swearing, and such like. Oh, make much of that good purpose, there will be some euill motion or lust readie to counter­mand it, and when thou commest abroad into the ayre of the World, a thousand to one it wil be quenched & gone, and it will vanish and come to nothing; thine owne heart will then furnish thee with a thousand excuses to the contrarie.

And so it may bee, thou hast a purpose to follow thy calling with diligence, to serue God, and to shew thy selfe religious and one truely fearing God. Well, looke to it, and watch thine owne heart; thy heart will be rea­die to suggest one excuse or other to the contrary, as the hardnesse, the impossibilitie, the trouble and the danger of the matter; as that (forsooth) it will bring losse of fa­uour, of goods, of libertie, or the like: yea, that thou shalt be mocked and pointed at with the finger, and cal­led a Puritane, or the like, as it is, Prou. 22.13. One Lyon or other will be in the way. Oh, therefore looke to it, when thou hast any good thought, purpose, or desire put into thine heart, of forsaking euill, or doing any good, make much of it, cherish it, and pray to the Lord to keepe that good purpose in thine heart, as Dauid did, 1. Chron. 29.18. No sooner hast thou any good purpose put into thine heart, but some euill motion or lust will bee readie to controll it: and therefore it concernes thee to looke to it, and to cherish it, and to make much of it, and to la­bour by all good meanes to bring it forth into act.

IN these two Verses our Apostle layes be­fore vs the third degree of the spirituall combate betweene the flesh and the Spi­rit, in them that are truely regenerate, still insisting in his owne example, name­ly, this, that his delight was in good, touching his inner man, but yet he was led captiue by the law of his members to sinne: so that here the Apostle makes knowne in his owne person, the spirituall Com­bat more fully and plainely, and in a further degree: for to delight in the Law of God, is more then to will good, and to haue the law of the members rebelling against the Law of the minde, is more then simply to will euill, or to doe euill. For the connexion of these Verses with fore­going matter, we haue here a proofe of that the Apostle said, Vers. 21. That when he would doe good, euill, as a law, was present with him; from this, that the Law of his mem­bers rebelled against the Law of his minde, and led him captiue vnto the law of sinne, which was in his mem­bers: and that is amplified by his delight in the Law of God, that though he delighted in the Law of God in his inner man, yet the law of his members rebelled against the Law of his minde: and therefore when he would doe good, euill, as a law, was present with him. That is the dependance of these two Verses on the Verse foregoing, and the generall matter of them.

Come wee to handle them seuerally. In the two and twentieth Verse the Apostle makes knowne his delight in the Law of God; that he delighted in the Law of God: and lest he should be mistaken, he explaines himselfe, by [Page 403] limiting his speech to the Inner man, that is, was in his inner man that he delighted in the Law of God. I delight (saith he) in the Law of God, concerning the inner man. And so the matter of this Verse, is the Apostles delight in the Law of God, expressed with restraint of that delight to his Inner man.

For I delight in the Law of God: that is, Interpretation I take pleasure and ioy, yea much pleasure and great ioy, I finde much sweetnesse and pleasure: for so the word signifieth in the Originall. And by the Law of God we are here to vnder­stand the Morall Law, which the Apostle, Ʋerse 12. said, was holy, and iust, and good: which makes knowne the good will of God, touching all good duties, both of piety towards God, and of loue, and iustice, and mercy towards men. In this Law the Apostle tooke pleasure and delight, and that in the knowledge and meditation of it, and in the practice of the duties therein required.

Concerning the Inner man. Some would haue onely the mind & vnderstāding to be ment: but indeed that comes too short of the purpose & meaning of that Phrase. By In­ner mā, we are to vnderstand the regenerat part through­out, both in soule and in body, euen whatsoeuer is either within in the powers of the soule, or without in the parts & members of the body, being renued by grace, and so far forth as they be regenerate and renued. And the regene­rate part is thus called the Inner man, because Regenera­tion is chiefly seated in the heart, and in the minde, and in, in the inward powers & faculties of the soule, & doth diffuse and spread it selfe from thence, to the parts and members of the body: Luk. 17.2. and therefore Christ saith to the Pharises, Luke 17.2. The Kingdome of God is within you. Rom. 2.29. And the Apostle saith, Rom. 2.29. that true Circumcision is of the heart, and in the Spirit. And hence it is called, The Hid man of the heart, 1. Pet. 3.4. Let the hid man of the heart be vncorrupt. That is one speciall reason why the re­generate part is called The Inner man.

Now then, thus conceiue we the Apostles meaning in the words of this Verse, as if he had said: For I, as I am regenerate, and in that part of me that is regenerate and renu­ed by grace throughout, both in my soule and in my body, in the powers and faculties of the one, and in the parts and members of the other, do take great pleasure & much ioy in the good Law of God, commanding good duties, both of pietie towards God, & of loue, iustice, and mercy towards men. I find much sweetnesse and pleasure in the knowledge of that Law, and in meditating in the same, & in the practice of good duties that are therin cē ­tayned, according to that measure of grace that is giuen to me.

Now in that the Apostle here saith of himselfe, that as he was regenerate, he delighted in the Law of God: The point hence is this,

That Gods children, Doct. 1 and such as are truely regenerate, they delight in the good Law of God, Gods Childrē beleeue the good Law of God, and in the things therein com­manded. and in the things therein commanded, it is a matter of sweetnes and much pleasure to them, to be acquainted with the Law of God, and to meditate in it, & according to the measure of grace giuen, and as occasion is offered them, to yeeld obedience to it; it is euen the ioy of the hearts of Gods children, to know the Law of God, to meditate in it, and to pra­ctise the duties therein required, as any iust occasion is offered. Iohn 5.3. And hence it is, that S. Iohn saith, 1. Iohn 5.3. that the Commandements of God are not grieuous. His mea­ning is to them that haue their hearts renued by grace, to them the Commandement of God was not grieuous, but easie, sweete and pleasant. Dauid makes knowne a maruellous great delight hee tooke in the Lawes and Commandements of God, Psal. 119.97. Psal. 119.97. Oh how loue I thy Law! it is my meditation continually. As if he had said, I am not able to expresse the greatnesse of my loue and delight in thy Law: I want words to expresse it. And in that Psalme we finde, that hee sets forth his loue and de­light in the Law and Commandements of God by many notable similitudes, 14 Verse 14. I haue had as great delight [Page 405] in the way of thy Testimonies, as in all riches. Verse 72. 72 The Law of thy mouth is better vnto men, then thousands of gold and siluer, Verse 111. 111 Thy Testimonies ban [...] I taken as an heritage for euer: for they are the ioy of mine heart. Verse 127. Therefore loue I thy Commandements about gold, yea, 127 aboue most fine gold. Verse 162. I reioyce at thy Word, 162 as one that findeth much spayle: and the like. And Psalme 19.10. Psal. 19.8, 9, 10. hee puts it downe positiuely, that the Statutes and Iudgements of the Lord are more to be desired then gold, yea, then much fine gold, sweeter also then the hony, and the hony­combe.

Thus it was with Dauid, and doubtlesse, thus it is with as many as haue the Spirit of DAVID, euen with as many as haue the Spirit of Grace and Sanctification, and are truely regenerate: it is their ioy, and their de­light is to know the Law of God, to meditate in it, and to practise the duties therein required, as iust occasion is offered: and the reasons and grounds of their delight are these,

First, they are able to looke on the Law of God with a spirituall eye, and to see the beautie and excellency of it; euen therein to behold most absolute holinesse and righteousnesse set before them, yea, the very image of God Himselfe, in respect of his perfect Iustice, manife­sted: and these things are most louely, and must needes affect and draw the hearts of Gods children to them.

Againe, secondly Gods children know, that howsoe­uer the Morall Law is not the cause of eternall life, yet it is the rule of good life, and the way in which they are to walke that shall bee saued: and therefore they ioy and delight in the knowledge of it, and in meditating in it, and in the practice of the duties required in it, as iust oc­casion is offered. Note. ‘Euery childe of God hath his mea­sure of delight in these things, indeed some a greater, and some a lesse measure, according to the measure of grace that is giuen them.’

But haply here some may say, Quest. The Morall Law of God reueales sinne, and it accuseth and condemnes for sinne: doe Gods children finde sweetnesse and pleasure in it in that respect?

I answere, Answ. Yes, they doe, in that the Law of God dis­couers to them euils and sinnes, that they may see them, bee humbled for them, and seeke to God for mercy for the pardon of them, and that they may auoid and forsake euill and sinne: euen in this respect Gods children ioy and delight in the Law of God, and finde sweetnesse in it. And therefore Dauid said, Psal. 141.5. Let the righteous smite me: for that is a benefite vnto mee, and let him reprooue me, and it shall be as a precious Oyle that shall not breake mine head.

Gods children loue the Law of God, because it disco­uers sinne to them, and they like those meanes best, that are most powerfull and effectuall to that purpose. Thus it is with euery childe of God, and with euery one that is truely regenerate in some measure.

Now then let this, Vse 1 for the vse of it, serue as a ground of tryall to euery one of vs. A ground of tryall, by which men may know whether they be the children of God or no. By this, as one speciall note, we may know, whether we be Gods children, and true­ly regenerate or no. Dost thou find that thou hast a mea­sure of true delight in the Law of God? Dost thou take pleasure in the knowledge of it, in meditating and mu­sing on it? Dost thou find sweetnesse in the practice of the good duties therein required? Is it the ioy of thine heart to be exercised in the dueties of pietie, in hearing the Word of God, in praying, in the duties of equitie, iustice, loue and mercy to towards men? Are these things as meate and drinke to thee? Dost thou find that thou canst de­light in these things, as at a Feast or Banquet? Dost thou find sweetnesse in the Word of God, when thy sinnes are thereby discouered and rebuked? And canst thou reioyce vnsaynedly and blesse God for it, when any thing thou takest pleasure in, is discouered to be a sinne? And dost [Page 407] thou loue them that louingly admonish thee of a mani­fest sinne? Is it thus with thee? Surely, that is an infal­lible euidence and testimony that thou art truely regene­rate, and hast the Spirit of grace in thee, and that thou art a child of God?

But on the other side, If so be thou find that thou hast no delight in the Law of God, thou carest not for the knowledge of it, the meanes to come by the knowledge of it being offered, thou regardest not, and thou findest no sweetnesse in the practice of good duties, in hearing the Word, in Prayer, in receiuing the Sacraments, in san­ctifying the Sabbath, and other holy duties, or in duties of loue towards men. Are these things tedious and irke­some to thee? and thou sayest as the people did, Amos 8.5 Amos. 8.5. When will the Sabbath be gone? It is wearisome to thee to performe holy duties, and thou performest them hea­uily and sleepily. And when the Law and Word of God discouers thy sinnes, thou art so farre from louing it, and delighting in it, as in that respect thou hatest it, & couldst wish there were no such Law, yea, thou hatest those that louingly admonish thee of thy sinnes, and iustly reproue thee for the same, as it is the manner of too many; Is it thus with thee? Deceiue not thy selfe, whosoeuer thou art; thy case is not good, thou art yet in the dregs of nature, the Spirit of God hath not yet wrought on thee, and thou canst not comfort thy selfe in this, that thou art a child of God. No, no: euery child of God hath some measure of true delight in the Law of God, in the know­ledge of it, in meditating on it, and in the practice of good duties: and therefore hereby trie thy selfe. Haply thou wilt say, Wicked men and hypocrites sometimes delight in the Law and in the Word of God, Mat. Matth. 13.20. 13.20 Christ saith, Temporaries, such as fall away in the time of tryall, receiue the Word with ioy: and it is said of Herod, Mar. 6.20. that he heard IOHN gladly, and did many things.

How then shall I know that my delight in the Law and Word of God, Quest. goes beyond the delight of an hypo­crite, and is such as will yeeld me true comfort, and that I may gather thence that I am truly regenerate?

I answere thee, Answ. Thou shalt know it by two things e­specially:

First, 1 if thou find thy delight to be impartiall, euen a delight in the whole Law and Word of God; whether the Word comfort, or teach, or exhort, or threaten, or reproue, yet still thou findest sweetnesse in it. For though an hypocrite may delight in the Word of God promising mercy and good things, or teaching some things not so contrary to his humour, yet if either it discouer his pri­uy corruption, or rebuke him for the same, then hee likes it not: and therefore if it be so with thee, that whether the Word comfort, or threaten, or rebuke, yet still it is sweet and pleasant to thee: therein thou goest beyond an hypocrite.

Againe, 2 if thou find that thy delight in the Word of God is a working delight, it works in thee an holy care and endeuour, to conforme thy selfe to the will of God, reuealed in his holy and righteous Law, and that as well in thy inward thoughts and affections, as in thy outward actions; therein certainly it goes beyond the delight of an hypocrite: his delight may make him doe some out­ward good things, and that is all; it neuer makes him striue to subdue his reason, will, and affections, to the o­bedience of the Word of God.

By these two notes then trie thy selfe, and neuer rest, til thou find that thou dost delight in the whole Law and Word of God, whether it teach comfort, or threaten, or rebuke, and that thy delight in the Word of God is a working delight, working in thee an holy care and ende­uour, to conforme thy selfe to the holy will of God in all things, aswell in thy thoughts and inward affections, as in thy outward actions: and thereupon thou maist con­clude [Page 409] clude to thy comfort, that thy delight in the Law and Word of God goes beyond the delight of an hypocrite, and thence also thou maist conclude, that thou art truely regenerate, and hast in thee the Spirit of grace and san­ctification.

Againe, is it so, Vse 2 that Gods children delight in the Law of God? Gods children find vnspeake­able comfort in the Word of the Gospel. Doe they find sweetnesse in that that reueales sinne, and doth accuse and condemine for sinne? Surely, much more doe they find sweetnesse and comfort in the Word of the Gospell, that discouering to them the riches of Gods mercy in Christ for the pardon of their sinnes, without question their ioy and delight in that, in know­ing it and beleeuing it, is vnspeakable and glorious. The world commonly thinks that the life of a true beleening Christian, is without ioy; an heauy, lumpish, and vncom­fortable life, and that there is no mirth in them that truly feare God, they liue a life without delight. Alas, poore soules! they are deceiued that so thinke; Gods children find sweetnesse and comfort in the Law of God, hum­bling them and wounding them for their sins, and much more sweetnesse do they find in the sweet promises of the Gospell: yea, they find such sweetnesse in them (being knowne, beleeued, and applyed to themselues by a true faith) as they would not part withall for ten thousand worlds: for those binde vp their broken hearts & woun­ded soules, with heauenly comfort, and they worke in them peace of conscience, which is a continuall feast, and they settle them in assurance of right to eternall life, hap­pinesse, and glorie in heauen, and doe giue them a taske and a beginning of that ioy, eye hath not seene, eare hath not heard, nor the heart of man conceiued: and therefore thou art deceiued, that thinkest they haue no delight, and liue a life without ioy.

In that the Apostle here saith, He delighted in the Law of God, concerning the innerman; Hence also we gathered argument of his regeneration, that therefore the Apostle [Page 410] was truly regenerate, because his delight was in the Law of God concerning the inner man. As first this, in that he delighted in the knowledge of the Law of God, and in obedience to it. Therefore he was a man truely rege­nerate, and againe in that here hee speakes of his Inner man, thereby meaning his regenerate part, that therefore also he was a man truely regenerate.

Now against this argument obiections are brought: we haue heretofore propounded the obiection that lyes against the first, and answered it, Vers. 16. and therefore I passe by that, and I will now only propound the obie­ction made against the second argument, and answere that, and then proceed.

Thus then some doe obiect; say they, The Inner man doth not here signifie the regenerate part, but by Inner man, we are to vnderstand the mind, as standing in oppo­sition to the body: and for this they bring 2. Cor. 4.16. where the Apostle saith, Though our outward manpe­rish, yet the inward man is renued daily.

Meaning, Quest. say they, by outward man, the body: and by inwardman, the minde: yea, say they, the Apostle so expounds himselfe, Verse 25. of this Chapter: Then I my selfe in my minde serue the Law of God, but in my flesh the law of sinne. By his minde, vnderstanding the same that before he expressed, in saying the Inner man. Now the minde is formed as well in vnregenerate persons, as in them that bee truely regenerate; and therefore it is no good argument to prooue the Apostle to bee regenerate, because he speakes of his inner man.

Now to this I answere: Answ. It is false: they say that by inner man, is here meant the minde; for the inner man is here opposed not to the body, but to the members, and to the flesh, by which the vnregenerate part is signified: and therefore it must needs be, that by the inner man, is here meant the regenerate part. And that this is no mis­construction of these words, that of the Apostle, Ephes. [Page 411] 3.16, 17. makes it cleere, where he saith, That yee may be strengthened by his Spirit in the Inner man: That Christ may dwell in your hearts by faith. Shewing plainly, that by the Inner man, he meanes not only the mind, but the heart al­so, & the affections of it, & the regenerate part through­out. As for the Text alleaged, 2. Cor. 4.16. they misvn­derstand it, expounding the inward man to be the mind, and the outward man, the body.

The Text it selfe is against that Exposition; for the A­postle saith, The inward man is renued daily. Now reno­uation is not only of the mind, but it is also of all other powers and faculties of the soule, yea of all the parts and members of the body, and hee saith againe, Though our outward man perish, or be corrupted; meaning, whatso­euer in true beleeuers is by the Crosse and by afflictions weakened, and diminished, and purged out: and that is not only the corruption of the body, but the corruption also of the soule, and that chiefly euen the sinfull lusts and desires of the heart, loue of the world, loue of pleasures, and carnall ioy and delight: and so that Text makes ra­ther against them, then for them. And whereas they al­leage the Apostles owne Exposition in the last Verse of this Chapter, if the words be rightly vnderstood, they make nothing to their purpose: for certainely the minde seruing God, is the part of man that is spirituall and tru­ly regenerate: the mind being not regenerate, but in the naturall state and condition, it is defiled, Tit. 1.15. and cannot serue God. And therefore when the Apostle saith, I my solfe in my mind serue the Law of God, he meanes, in his mind regenerate, and renued by grace: and the minde is put for the whole Inner man, and for his regenerate part throughout, and so it still remaynes a true note of the A­postles regeneration, that hee here speakes of his Inner man, and it is a true note to others, that they also are tru­ly regenerate, if they be able to speake it in truth, that they haue in them an Inner man, or new man, and that [Page 412] now they are so wrought on by the Spirit of grace, as that they find themselues altered and changed through­out, that the Image of God in some measure is set on all the powers of their soules, and on all the parts and mem­bers of their bodies, and that now they are new creatures in Iesus Christ, 2. Cor. 5.17. That is a true note of their Regeneration: and let that serue for answere to the Ob­iection propounded.

Now further, in that the Apostle here speaking of his regenerate part, sets it forth in these termes, and cals his regenerate part throughout both in soule and body, his Inner man, and that for the reason which before I gaue, because Regeneration is chiefly seated in the heart and mind, and in the inward powers & faculties of the soule: hence we may take vp this conclusion,

That true Regeneration is chiefly seated in the heart and in the mind: Doct. 2 True regene­ration is chief­ly seated in the heart and mind of man, a man or woman that would find true comfort in the worke of grace in themselues, must find it working and powerful, especially and principally in their hearts and minds, howsoeuer the worke of grace must be found in all the powers of the soule, yea in all chapters and members of the body, yet it must be found chiefly in the heart & in the mind. And hence it is that the Apostle thus exhorts, Rom. 12.2. Ephes. 4.23. Rom. 12.2. Be yee changed by the re [...]ing of your mind. And Ephes. 4.23. hee vseth an exhortation to the same purpose, Be renewed in the spirit of your mind, 2. Cor. 2. Cor. 7.1. 7.1. That wee may grow up in full holinesse in the feare of God (saith the Apostle) let vs cleanse our selues from all filthinesse of the flesh and spirit. As if he had faid, We can­not grow vp to full holinesse or to sound and true holi­nesse, if wee be not cleansed from all filthinesse both of the flesh and spirit, and especially of Spirit; for what is it for a man to cleanse his hand, foote, eye, or tongue, or the like, and yet haue his mind polluted and filthy? Sure­ly, that is with the Pharise to make cleane the out-side of the cup and platter, when the in-side is full of rottennesse [Page 413] and corruption: and wee know, it is but in vaine for a man to lop off the branches, or to cut downe the bodie of a Tree that hee would haue grow no more, and yet leaue the root in the earth; for that will sprout and grow vp againe; so it is to no purpose to cut off as it were some branches of sinne, and leaue the roote of it in the heart and in the mind; for that will at one time or other send forth other bitter and vnsauourie fruit. Wee must there­fore labour to stocke vp the roote of sinne, and to finde the worke of grace chiefly in our hearts and minds, if we would haue true comfort in the worke of grace in our selues: and the reason of it may be these.

First, as before the fall of man, Reason. 1 the minde of man re­tayned the chiefe part of the Image of God: so now be­ing renewed by grace, it hath in it the chiefest part of the Image of God restored and renewed.

And againe, 2 the heart and minde are the beginning of all good actions; and if the minde bee darke and igno­rant, and the heart full of rebellion, there can be nothing but sinne in all the powers of the soule, and in all the parts and members of the bodie: and therefore it must needes bee, that if wee would finde true comfort in the worke of grace in our selues, wee must finde it working and powerfull, especially and principally in our hearts and minds.

And therefore for the vse of this. Vse. Deceiue not thy selfe, whosoeuer thou art, Outward re­formation a­lone, is no ground of true comfort. thinke not to finde true com­fort to thine owne soule, only because thy outward man is in some measure reformed, and thy hands, eyes and o­ther outward parts of the bodie are reformed, and that in respect of thy outward carriage thou walkest vnblame­ably and without repoofe. Alas, this thou maist doe, and yet want the power of grace in thy heart and minde; yea, this thou maist doe, and yet bee ignorant of God, and of the wayes of God, and be yet a man or woman of an vnreformed heart. We see it in common experience, [Page 414] that some that are grossely ignorant, yet walke vnblame­ably in respect of the World, they deale iustly and truely with euery one, yea, and they performe some outward duties of Pietie and Religion, and an Hypocrite, one that is rotten at the heart, and carries in him an heart full of wicked and noysome lusts, of Pride, Enuie, Coue­tousnesse, and the like, may make a goodly shew, and may seeme to be religious, yea, he may carrie himselfe so religiously in respect of his outward carriage, as that they that are truly religious, & conuerse with him, cannot discerne him, but may be deceiued by him. Thus did Iu­das, he carryed himselfe so smoothly as the rest of the A­postles could not discerne him, no, when Christ said, One of them should betray him, they could not presently point at Iudas, and say he was the man. No, no, doubt­lesse Iudas had behaued himselfe as religiously in shew, as the best of them, yet was he a notable Hypocrite, he had a rotten heart within him, and a bitter root of couetous­nesse was in his heart: and therefore rest not in this, who­soeuer thou art, that thou art outwardly reformed; that will deceiue thee if thou rest in it. If thou wouldst haue true comfort in the worke of grace in thy selfe, labour to finde it powerfull in thy heart and in thy minde princi­pally, and to this purpose consider, that if grace bee not powerfull and working specially in thine heart, in time of tryall it will deceiue thee, and the Lord will at one time or other discouer thee and lay thee open to thy shame. And hence it is, that many fall away from the profession they haue made in former time, and returne with the Dogge to his vomit, and the Sow to her tumbling in the myre, because indeed they were neuer sound at the root: grace was neuer powerfull in their hearts. Oh then, la­bour for this, and neuer rest till thou finde it in thy selfe, euen grace working especially in thine heart and minde, neuer rest till thou finde thy minde truely inlightened, and thine heart truely reformed, and that thou makest [Page 415] conscience of thy very thoughts, and that thine heart is vpright with God, though thou haue many faylings; and that indeed will yeeld thee true comfort both in life and death.

One thing yet remaines to bee noted; in that the A­postle here cals his regenerate part his Inner man, and giues to it the title of a whole man, not a piece or part of a man; but as it were an entire and whole man. Hence we are further taught,

That true Regeration is entyre, Doct. 3 it spreads it selfe ouer the whole man, euen ouer all the powers of the soule, True Regene­ration is en­tire, spreading it selfe ouer the whole man. and ouer all the parts and members of the bodie, and where sanctifying grace is truely wrought, it is not found in one power or facultie of the soule, and not in anoher, but it is found in a proportionable measure in euery power and facultie of the soule, and in euery part and member of the bodie: for why? The Spirit of GOD neuer workes in any man or woman, but he goes thorow stitch with his worke, hee workes throughout; if he en­lighten the minde with sauing knowledge, he also works on the will, and on the affections in like proportion, and in all other faculties of the soule.

And hence it is, that regeneration is called a new Crea­tion, 2. Cor. 5.17. If any man be in Christ, 2. Cor. 5.17. Tit. 3.5. let him be a new creature: and a new birth, Tit. 3.5. and therefore it must needes be entyre, and of the whole man; for doubtlesse the Spirit of God brings not forth a monstrous birth, all head and nothing else, but hee brings forth a perfect birth, I meane, perfect in respect of all the parts, and where hee sanctifies, hee sanctifies throughout, as the Apostle prayed, 1. Thess. 5.23. in Spirit, in soule and in bodie.

Let no man then deceiue himselfe, Ʋse. let no man thinke he is truly regenerate, because haply he is enlightened, Illumination is not sufficient to prooue true Regeneration. and because he hath in him some knowledge of God and of good things, and is able to speake of such things, and [Page 416] yet notwithstanding his heart is not reformed, but hee nourisheth in his heart some corrupt lust, or some inordi­nate affection of Pride, of Enuie, of Couetousnesse or the like: if any so thinke, he deceiues himselfe.

Herod knew much, and did many good things: yet he was a meere carnall man, possessed with an inordinate loue of his Brothers Wife. And therefore thinke not that the Spirit of God hath wrought in thee to thy Regenera­tion, vnlesse thou finde that hee hath wrought on thee throughout. If thou wouldst be sure that thou art true­ly regenerate, thou must finde a proportionable measure of grace in euery power and facultie of thy soule; thou must finde not only thy minde enlightened with know­ledge, but thine heart also in like proportion sanctified, and that now thou doest not only know God as hee hath reuealed himselfe in his Word and Workes, but doest al­so acknowledge him, and put thy confidence in him as a louing Father, and that now thou louest God, his Word, his Children, and doest truely feare God, and endeuour to please him in all things, leading a pure and vnblamea­ble life, as becommeth a new creature: that will giue thee assurance, that thou art truely regenerate.

THe Apostle hauing said in the Verse be­fore, that hee delighted in the Law of God, concerning the Inner man, and as he was renewed by grace: here hee makes knowne how it was with him, in respect of the remainder of sinne that still a­bode in him (namely) thus, that there was an en­mitie betweene that remainder of sinne, and the Grace of Regeneration that was in him. And first, hee sets [Page 417] downe the measure of that enmitie, as that sinne re­mayning in him, resisted and rebelled against the grace that was wrought in him, it did violently resist it as a Re­bell his Prince. And he amplifies that by his owne sence, feeling and sight of it, that he saw it so to be; hee saith, I see another law in my members rebelling against the Law of my minde. And then, secondly, hee makes knowne the issue and successe of that resistance and that rebelling of sinne, which was this, That it led him captiue to sinne, and brought him vnder the power of sinne, in the words following: leading me captiue vnto the law of sinne, which is in my members. Thus wee haue the seuerall parts of this Verse, and the generall matter of it.

Now for the first part of this Verse in these words: I see another law in my members, rebelling against the Law of my minde. I will stand awhile to cleere the wordes tou­ching the sence and meaning of them: But I see another law in my members.

I see. The word signifieth, I behold, or looke on. Interpretation The meaning is, I plainly see and perceiue, and I discerne ano­ther law in my members. The word (Law) is here put as before, Vers. 21. Metaphorically, to signifie the corrup­tion of nature, and not that barely, but the power, and force, and strength of it, hauing in it the power and force of a Law, as it were ruling, gouerning and commanding. As if he had said, I see another power, euen the corrup­tion of nature, which is as a Law that commandeth in my members. Some would haue the word (members) here to signifie only the parts and members of the bodie, but (as I take it) we are thereby to vnderstand the same the Apostle spake of before, Vers 18. vnder the word flesh, namely, the vnregenerate part throughout, both in the powers of the soule, and in the parts and members of the bodie. And the vnregenerate part is thus called flesh, or members, because when the corruption of nature breakes out, and brings forth the effects and cursed [Page 418] fruits of it, it is seene and perceiued rather in the out­ward parts and members of the bodie, then in the in­ward powers and faculties of the soule: and therefore the Apostle said, Rom. 6.12.19. Rom. 6.12, 19. Let no sinne raigne therefore in your mortall bodie, that ye should obey it in the lusts there­of. Neither giue your members seruants to vncleanenesse and to iniquitie, to commit iniquitie, but giue your members ser­uants vnto righteousnesse in holinesse.

(Rebelling.) The word here rendred rebelling, is meta­phoricall, it is borrowed and taken from such as openly rebell against their lawfull Prince and Soueraigne, and take Weapons and beare Armes, and wage Warre against him, and stand at open defiance with him; and it signi­fieth not a weake, or secret, or vnder-hand resisting, but as it were an open and a violent opposing, euen a strong and powerfull withstanding and striuing against.

The Law of my mind. The word Law is here againe put by way of similitude, for the power and force of grace in the minde; and by (minde) wee are to vnderstand the minde regenerate and renewed by grace; and by a Sy­nechdoche, that is put for the whole Inner man, and for the regenerate part throughout, both in soule and in bodie; because here the minde is opposed to the members, or to the flesh, by which the regenerate part is signified: and so by the Law of the minde, is here meant the power of grace, as a Law commanding in the regenerate part.

Thus then conceiue wee the Apostles meaning, when hee saith, But I see another law in my members, rebelling a­gainst the Law of my minde, as if he had said,

But I plainely see, and well perceiue, and I discerne ano­ther power and force, I meane, the corruption of my nature, that still in part abides in me, which is as a law that commands in that part of me that is vnregenerate; I see, and I discerne, that mightily, violently, and strongly opposing, and striuing against the power of grace, that is in my whole Inner man, euen the power of grace, which is as a Law that commands [Page 419] to the contrarie in that part of mee that is truely regene­rate.

Now first, in that the Apostle hauing said in the Verse before, that he delighted in the Law of God concerning the inner man, hee presently subioynes to it in this Verse, but I see another law in my members, rebelling against the Law of my minde. As if he had said, But I see there is resistance, there is opposition made against that delight of mine, by the remainder of sinne still abiding in mee. Hence note we in a word the point was stood on before,

That Gods children haue their delight they take in the Word of God, and in good things, Doct. 1 The delight that Gods chil­dren finde in good things, is many times crossed and hindred. many times cros­sed and hindred, & besides outward things, as the world and wicked men, and the like opposing them, in respect of their loue and liking of good things, and their delight in them, they haue the remainder of sinne still abiding in them, to crosse them, and to oppose against them: and when they finde sweetnesse and delight in good things, their owne corruption is ready to quash and quell that delight of theirs: because indeed (as heretofore I haue shewed) corruption of nature still abiding in them, is stirring and working, and one worke of it is to defile and represse the good motions of the minde, and the worke of grace that is in them.

And hence it is, that no sooner doth a childe of God finde delight in good things, but his owne corruption makes resistance and opposition against that delight of his, and seekes to hinder it, & to shake it out of his heart. And therefore know this, whosoeuer thou art, that thou canst not looke alwayes to finde the like measure of de­light in good things; thy delight in good things will be sometimes greater, and sometimes lesse, for why? thine owne corruption makes resistance, and stands in opposi­tion against that delight of thine, and thou shalt finde it will sometimes hinder it, and weaken it, and lessen it in the measure: and therefore when thou findest in thee a­ny [Page 420] measure of delight in good things, make much of it, cherrish it, and labour to keepe it in thine heart, and to that purpose doe these two things:

First, The least mea­sure of delight in good things is to be cheri­shed, how. esteeme of good things according to the worth and excellency of them, as Iob did, Iob 23.12. I haue e­steemed the words of his mouth, more then mine appointed food.

Secondly, establish thy delight by counsell, as it is Pro. 20.18. I meane, by taking counsell with God: goe to the Lord by prayer, bee earnest and instant with him to helpe and assist thee by his grace, that thou maist con­tinue delighting in good things.

And if thou doe these two things, doubtlesse thou shalt be able to keepe thine heart in some good measure, delighting in good things, yea, thou shalt finde thy de­light in those things much increased.

Obserue wee in the next place, that the Apostle doth not barely affirme this, that there was a law in his mem­bers rebelling against the Law of his minde, but hee af­firmes it as a thing seene and discerned, and plainely perceiued by him. I see (saith he) another law in my mem­bers rebelling against the Law of my mind: I plainely see it, and I well perceiue it. Hence then take wee notice of a speciall qualification of Gods children, and the point hence is this,

That thus it is with Gods children, Doct. 2 and with as many as bee truely regenerate, Gods children are well ac­quainted with the rebellion of their owne hearts. that they are well acquainted with the rebellion of their owne hearts; Gods children see, and well perceiue the strong working of their owne corruption still in part abiding in them, how violently and mightily it opposeth and striueth against the power of grace that is in them, they are not ignorant of it, but they see and discerne how farre sinne spreads it selfe in their nature, and the great might and force it hath in them. And hence it is, that the people of God, and the children of God, many times complaine of the rebellion of their owne hearts, and of the vilenesse of their corrupt [Page 421] nature; which they would neuer doe, if they had not a liuely sence and feeling of it, and if they did not cleerely see it, and discerne it. Isai. 63.17. The Prophet, in the behalfe of the people, complaines of blindnesse of minde and hardnesse of heart; O Lord, (saith he) why hast thou made vs to erre from thy wayes, and hardened our heart from thy feare? And Isai. 64.6. We haue all beene as an vncleane thing, and all our righteousnesse is as filthy cloutes. And Psal. 51.10. Dauid cries out, Create in mee a cleane heart, O God, and renne a right Spirit within me. Which hee would not haue done, but that hee saw and discerned in him an vncleane heart, and a crooked spirit. And thus indeed it is with all Gods children, they are well acquainted with the rebellion of their owne hearts, they plainely see, and perceiue, and feele the strong working of sinne in them­selues, and they discerne the violent opposition that it makes against that grace that is in them; Gods children painely see vnbeliefe and doubting opposing their faith, ignorance and erronious conceits standing vp against their sound knowledge, hardnesse, and dulnesse, & dead­nesse of Spirit, standing against their delight and cheere­fulnesse in good things and the like: And the reason of it is this,

They haue the life of grace in them, Reason. they are quickned by the Spirit of grace, and they are liuing in respect of the grace that is in them: and, as the wise man saith, they haue their eyes in their head, and they haue their spirituall sences about them, and they are apprehensiue, and sen­sible of that opposition that is made against that life and power of grace that is in them; and so they plainely see, and perceiue, and feele the strong working of sinne in themselues, and they are well acquainted with the rebel­lion of their owne hearts.

Now then this for the Vse: First, Vse 1 it makes knowne a manifest difference betweene the regenerat and the vnre­generate. The regenerate, they are well acquainted with [Page 422] the rebellion of their owne hearts; A difference betweene the Regenerate and vnregene­rate discoue­red. but (alas) it is farre otherwise with the vnregenerate, they haue no manner of sight, nor sence, nor feeling of the power and strong working of sinne in themselues; they haue many sinfull lusts ruling and raigning in them, and they see them not, much lesse doe they trouble them: you shall neuer heare a carnall Gospeller, a carnall professor of the Gospell, complaining of his vnbeliefe, of his hardnesse of heart, of his deadnes and dulnesse in hearing the Word of God, in praying, or the like; he hath no sight of these things, he perceiues them not: no, he perceiues not the tempta­tions of Sathan; the grosse temptations of Sathan layd against him, neuer trouble him; which indeed is a plaine euidence that the strong man armed holds possession of him, Luk. Luke 11.21. 11.21. And know it, whosoeuer thou art, if thou be ignorant, blind, and vnfeeling, in respect of the power of the sinfull lusts that are in thee, it is the more probable thou art still in thy naturall blindnesse, and that thou art not an haires-breadth beyond an vnregenerate person.

Againe, Vse 2 is it so, that Gods children are well acquain­ted with the rebellion of their owne hearts? Comfort for such as are wel acquainted with the rebel­lion of their owne hearts. is it so with them, that they plainely see, and well perceiue and feele the strong working of sinne in themselues, and how it opposeth the power of grace that is in them? Then here is comfort for thee, whosoeuer thou art that hast a sight of thine owne inward rebellion, & dost plainely see and discerne the strong working of sinne, opposing against that power of grace that is in thee.

Dost thou see vnbeliefe & doubting opposing against thy faith, dulnesse and deadnes of heart standing against thy delight and cheerefulnesse in good things, and cros­sing and hindering thee in the performance of good du­ties? Comfort thy selfe, it is no otherwise with thee then with the dearest of Gods children, yea this is a plaine e­uidence that thou art a childe of God, and truely regene­rate; Note. ‘for certainely corruption neuer sees corruption, [Page 423] but grace onely sees it.’ And that thou hast a true fee­ling of thine owne inward rebellion, it is from the life of grace, and from the Spirit of grace; and as one saith well, If thou feele the hardnesse of thine owne heart, it is so much comfort to thee, as it is a testimony that thine heart is not altogether hardened: and therefore bee not discouraged because thou seest the inward rebellion of thine owne heart, and because thou feelest a strong op­position against that grace that is in thee. If thou see and feele these things with griefe, and desirest to bee freed from them, and to be better; and being wearied and ti­red with sinne, desirest to please God in a simple obedi­ence of faith, comfort thy selfe; that seales vp to thee, that thou art a childe of God: thinke on that to thy comfort.

The next thing that comes to be obserued is this; the Apostle (as heere wee see) speaking of the remainder of sinne that still abode in him, and rebelling against the power of grace that was in him, hee expresseth his minde vnder the word [Law;] I see (saith hee) another law in my members, rebelling against the Law of my minde. Hee com­pares the remainder of sinne that was in him, to a law ru­ling, gouerning, and commanding. Hence we are giuen to vnderstand thus much,

That the corruption of nature doth not onely remaine in GODS children in part, Doct. 3 The corrupti­on of nature hath great force in Gods children, in their vnrege­nerate part. so long as they liue in this world, but it hath also great force in them; it is as a Law that rules, and gouernes, & commands in that part of them that is yet vnregenerate, and so farre foorth as Gods children be vnregenerate, the remainder of sinne doth exercise a kinde of authoritie in all the powers of their soules, and in all the parts and members of their bo­dyes, and it is as a Law that commands and requires o­bedience to be giuen vnto it; the corruption of nature remaining in Gods children, is no weake and feeble thing, but it is a thing that is strong and powerfull in the [Page 424] best of them, in their vnregenerate part. And hence it is, that the corruption of nature that abides in true belee­uers, and in such as are truely regenerate, is still called The old man, as Ephes. 4.23. Put off the old man, saith the Apostle, speaking to the Saints. Euen in Gods children it hath the name and title of the old man, it is in them as an old man, it is no tender weakling, but it is tough, and strong, and as it were a man growne in yeeres, and it car­ries with it some authoritie, and power, and command in their vnregenerate part.

And hence likewise it was, that the Apostle speaking to the Romanes, of whom he was perswaded that they were dead to sinne, and quickned by grace to newnesse of life, Rom. 6.12. Rom. 6.12. he vseth this disswasion or dehortati­on, Let not sinne raigne in your mortall bod yes, that ye should obey it in the lusts thereof. As if he had sayd, I know, and perswade my selfe, that you are truely regenerate, but yet I know withall, that sinne in part still abides in you, yea, it is not onely in you, but it is strong and powerfull in you, so farre foorth as you are yet vnregenerate, and it will still looke to rule, and raigne, and command in you as in former times; and therefore it concernes you to looke to it: let not sinne rule and raigne in you, that yee should obey in the lusts thereof. And to these, many other testimonies might be added, confirming this truth: That the corruption of nature doth not only remaine in Gods children in part, whilest they liue in this world, but it is as a Law that rules, and gouernes, and commands in the best of them, in their vnregenerate part, and so farre forth as they be vnregenerate: yea, doubtlesse, Gods children finde it so in their owne experience, that the corruption of nature that still abides in them in part, somtimes com­mands in their vnderstanding, sometimes in their will and affections, sometimes in the parts and members of their bodies, yea, sometimes they are ouercarried by it to some foule sinne.

Now the reason and ground of it is this: Reason. In their vn­regenerate part, and so farre foorth as they be vnregene­rate, there is nothing to withstand the power and force of their naturall corruption, the vnregenerate part hath no grace in it to withstand that corruption, but it re­maines in the naturall force and strength of it, and there­fore it must needes bee strong and powerfull, and as a law ruling and commanding in the vnregenerate part.

And this being a truth; first, Vse. 1 it serues further to con­firme that which heretofore I haue made knowne, The best acti­ons of the Re­generate are imperfectly good. and will now only remember in a word, namely this, that the best actions of the regenerate are imperfectly good, and they come short of that perfection that ought to bee in them: for why? The most holy and most regenerate that liue in the world, are throughout in part vnregene­rate, and so farre forth as they be vnregenerate, the cor­ruption of their owne hearts hath the command of them, it rules, and gouernes, and commands as a Law in that part of them that is yet vnregenerate, and that being throughout, it cannot possibly bee that their best works should be perfect.

Againe, is it so, Vse 2 that the corruption of nature doth not onely remaine in Gods children in part, The corrupti­on of nature rules and com­mands in vn­regenerate persons alto­gether & tho­rowout. so long as they liue in this world, but it is also as a Law ruling, and go­nerning, and commanding in their vnregenerate part, and so farre foorth as they be vnregenerate? Is it thus with Gods children, and such as are truely regenerate? How then, I beseech you, is it with vnregenerate persons, and with them that are yet in their naturall state? Surely it must needes bee, that the corruption of nature, as a law, rules, and gouernes, and commands in them altogether; in them there is no dramme of sanctifying grace, there is nothing but flesh in them; and therefore they are wholly and throughout ruled, and gouerned, and commanded by the corruption of their owne hearts; and that is a mi­serable condition: yet so it is with euery vnregenerate [Page 410] person, his owne corruption hath the whole command of him, and his owne lusts are as lawes vnto him, and the holy Ghost makes it knowne so to bee in the Booke of God. We read Iob 21.14. Iob brings in the wicked, say­ing thus to God, Depart from vs: wee desire not the know­ledge of thy wayes. And Ierem. 6.16. the Prophet brings in the Lord, saying thus to his people, Stand in the waies, and behold, and aske for the old way, which is the good way, and walke therein, and yee shall finde rest for your soules. And he presently subioynes the answere of the people, We will not walke therein. Now we may not thinke, that they were so forlorne, and so shamelesse, as that they durst thus speake with their mouthes; but the meaning is, that thus they spake in their hearts, & their affections spoke thus, in that they purposed with themselues to cast off the yoke of the Lord, and to liue after their owne lusts. And doe not wee finde it in wofull experience, that many cast off the Word of God, and the wayes of God, and they will not bee guided by the will of God made knowne vnto them? Yea, some sticke not to speake it, that they will follow their owne wayes, and will do what seemes good to themselues, say the Preachers what they will or can to the contrary. And what is this but a plaine euidence, that their owne corruption hath the whole command of them, and that their owne lusts are as lawes to them, and haue the command of them altogether? and that is a fearefull condition.

And take notice of it, whosoeuer thou art, that art yet in thy naturall state and condition; Hast thou no euidence of sanctifying grace in thy heart? Dost thou not finde and feele the power and the worke of the Spirit in thy soule in any measure? Surely, then this is thy case, then thine owne corruption hath the whole command of thee, and the lusts of thine owne heart are as lawes to thee, and they rule thee, and they command the, and thou art at their becke and command, and a slaue to them; and [Page 427] that is a miserable bondage: and if thou tender the good of thy soule, hasten out of it with all possible speede.

Now further obserue we, that the Apostle saith, that remainder of sinne that dwelt in him, was as a law com­manding in his members: I see another law in my members: meaning, as I shewed, his vnregenerate part throughout, which is expressed vnder the word (members,) because when the corruption of nature breakes out, and brings foorth the fruits of it, it is rather seene in the parts and members of the body, then in the powers and faculties of the soule. The point hence is this: Doct. 4

That the corruption of nature is especially seene and perceiued by the fruits of it, The corrupti­on of nature is discerned, e­specially by the fruits of it, breaking out by the parts & members of the bodie. breaking out by the parts and members of the body, howsoeuer the corruption of nature bee strong and powerfull in the powers and facul­ties of the soule, & haue a most strong working in them: and there is neuer any corrupt action in the body, but there hath beene first a corrupt motion and sinfull affecti­on in the soule, yet it shewes it selfe as a law, ruling and commanding most euidently and most apparantly, in and by the sinfull actions of the bodie, and by the cur­sed frults of it that are brought forth in and by the parts and members of the bodie: and hence it was that the A­postle, Rom. 3.9. Rom. 3.9. hauing said that all both Iewes & Gen­tiles were vnder sinne, and that sinne had power ouer them, and was as a law ruling and commanding in them, and being to prooue that, and to make that manifest, he speakes of the power and working of sinne, and of the fruits of it in the seuerall parts and members of their bo­dies, Ver. 13.14, 15. Ver. 13.14.15. Their throat (saith he) is an open sepul­chre, they haue vsed their tonges to deceit, the poyson of Aspes is vnder their lips, whose mouth is full of cursing and bitternesse. Their feet are swift to shead bloud: I am. 3.6. Iam. 3.6. The Apostle saith, The euill tongue is a world of wickednesse. and Ʋers. 8. It is full of deadly poyson. 8 The great wickednesse and poyson of the heart breakes forth, and is apparant [Page 428] to be seene in that part and member of the body. And hence, doubtlesse, it was, that the Saints in former times laboured to keepe the corruption of their hearts from breaking out by the parts and members of their bodies, and to that purpose they made couenants with their eies, and tongues, and mouthes, and lips, as Iob 31.1. I made a couenant with mine eyes; why then should I thinke on a maid? Psal. 39.1. I thought (saith DAVID) I will take heed to my wayes, that I sinne not with my tongue: I will keepe my mouth bridled, while the wicked is in my sight. Psal. 119.37. Dauid prayes, Turne away mine eyes from regarding vanity, and Psul. 141.3. Set a watch, O Lord, before my mouth, and keepe the doore of my lips. Thus did this Holy man pray, and thus did he & others make couenants with the parts and members of their bodies, because they knew well, that the corruption of their hearts is especially seene and perceiued by the fruits of it, breaking out by the parts and members of the body. And the reasons of it are these:

First, Reasons. 1 because the corruption of nature breaking out by the parts & members of the body, it appeares plainly to be powerfull in the whole man, and that it rules and commands not onely within in the heart, but without al­so, and hath rule of the whole man.

And secondly, 2 because when the corruption of nature breakes out by the parts and members of the body, it is either by sinfull words or deeds, which are more sensible then inward euill motions and lusts, and euill thoughts of the heart.

And therefore, on these grounds we may set this down as a certayne truth, that the corruption of nature is espe­cially seene and perceiued by the fruits of it, breaking out by the parts and members of the body, and it shewes it selfe as a Law ruling and commanding, most euident­ly and most apparantly in and by the sinfull actions of the body.

Now then this being a truth, it serues to teach vs, Vse 1 that we may safely iudge sinne to be strong and powerful, We may safely iudge sinne to be strong and powerfull in whomsoeuer it breakes out in the fruits of it, by the parts and members of the body. and to be ruling and commanding in that man or woman, in whom wee see it to breake out in the fruits of it, by the parts and members of the body: such as declare their sins, as Sodome, and hide them not, as the Prophet speakes, Isai. [...].9. A man may see it, and euen reade it in their faces. Certainly in them sinne rules, and commands as a Law, and one may safely so iudge. We haue good euidence for it: Common Drunkards and common Swearers, & such as vtter out whatsoeuer the malice, the pride, or lust of their hearts can suggest, and proud persons, such as set out the vanity and pride of their hearts in their shagge­haire, fore-tops, and garish attire, & the like, they thinke they are hardly dealt withall, and there is wrong done them when they are thought to be wicked & prophane: but indeede there is good euidence for it, and wee may safely so iudge of them, it is euident and apparant that sinne rules and commands in them as a Law, in that it breakes out in the fruits of it by the parts and members of the body.

Yea but, saith the proud person, Obiect. there is sometimes a prouder heart vnder a sober habit, then there is vnder that you call garish.

It may be so; yet that is but a meere coniecture, Answ. that is vnknowne to thee, and thou so iudging, thou art vncha­ritable in thy censure: but if a man looke on thee that art garish in thy apparell, he needs not goe by gesse, but hee may certainly say, sinne rules and commands as a Law in thy heart, and so thou that hast no rule of thy tongue, but thy mouth runnes ouer and powres out Swearing, Cur­sing, Rayling, and such like: A man may certainly say it, and not erre in so saying, that sinne rules and commands in thee as a Law. And therefore thinke it not a small mat­ter, as many doe, to follow the fashion of the world, to be idle in thy speech, to sweare by Faith and Troth. What, [Page 430] say some, are these so great matters? Yea, they are so great, as they shew plainely thou hast no grace in thy heart, but that the Deuill sits in thy heart, and that sinne hath the chiefe rule and command of thy whole man, and a man may so iudge of thee.

Againe, Vse 2 is it so, that the corruption of nature is espe­cially seene and perceiued by the fruits of it, We must not only watch o­uer our hearts, but also ouer the parts and members of our bodies. breaking out by the parts and members of the body? Surely, then wee must not onely watch ouer our hearts, though ouer them chiefly, but we must also set a watch ouer euery part and member of our bodies, and not suffer our eyes to wander after vanity, nor our tongues to roue and run at random, and to vtter forth whatsoeuer the lust of our hearts can suggest. I am. 1.26. saith the Apostle, If a man seemethre­ligious, and refrayneth not his tongue, but deceineth his owne heart, that man deceiues himselfe, his religion is but vaine. And on the contrary, if wee narrowly watch ouer the parts and members of our bodies, and suffer not sinne to breake out by any part or member of our bodies, in the common practice of any knowne sinne, this will be the comfort of it, that sinne doth not rule and command our whole man.

In the next place comes to be considered, the measure of opposition and resistance, that the remainder of sinne made against that power of grace that was in the Apostle, vnder the word (Rebelling.) I see another Law in my members, rebelling against the Law of my mind: that is, as I shewed, Doct. 5 not weakly, or secretly, or vnder-hand resisting, but as it were openly and violently opposing and stri­uing against the Law of my mind. The remayn­der of sinne in Gods children makes a strong and violent opposition a­gainst the power of grace, that is in them. The point hence offe­red is this,

That the corruption of nature, that still in part abides in Gods children, is as a Rebell against that power of grace that is in them, and as a Rebell it doth violently and strongly oppose and striue against it. The corruption of nature that remaynes in Gods children, makes not a [Page 431] weake and feeble resistance against the power of grace that is in them, but it makes a mightie, strong and vio­lent opposition against it, yea, it striues vtterly to extin­guish grace, to roote it out, and to destroy it, it fareth with the remaynder of sinne, and with the lusts that arise thence, as it doth with one that riseth vp in rebellion a­gainst his naturall and lawfull Prince, and takes vp armes against him, vnder pretence of title to the Crowne and Kingdome, as Absalom did against his father Dauid, 2. Sam. 15. 2. Sam. 15. Such an one will not content himselfe onely with this, to thrust his Prince out of his Kingdome, and to put him from his gouernment, and to ouerthrow his Lawes, that he may set vp his owne, but he will seeke to depriue him of his life also. So is it with the remaynder of sinne that still abides in Gods children, and with their rebellious lusts, they seeke not onely as it were to depose grace, and to keepe it vnder from ruling and raigning, but euen to take away the life of it, and vtterly to roote it out, and they doe violently and strongly oppose against it. 1. Pet. 2.11. And this is that which the Apostle Peter intends and meanes, when he saith, 1. Pet. 2.11. that fleshly lusts fight against the soule. Dearely beloued (saith he) I beseech you as strangers and pilgrims, abstayne from fleshly lusts which fight against the soule. As if he had said, which oppose a­gainst that grace and goodnesse that is in the soule, and against the saluation and eternall good of the soule, euen to strip it of all grace, that it may perish by sinne; as Souldiers and enemies vse to doe, whose end & purpose in fighting, is to spoile and kill.

And to this purpose also speakes the Apostle, Iam. 4.1. Iam. 4.1. saith he, Whence are warres and contentions among you? Are they not hence, euen of your lusts that fight in your members? that is, from those vile lusts that warre and fight in the powers of your soules, and in the parts and members of your bodies, and as Rebels doe oppose and striue against that grace that is in you. And hence it is, that the Apostle [Page 432] compares himselfe and other Apostles and Ministers of the Gospell, to Souldiers fighting against sinne and Sa­tan, 2. Cor. 10.4. and saith, 2. Cor. 10.4. That the weapons of their war­fare work not carnall, but mighty through God to cast downe holds: that is, the holds of sinne and Satan. He compares sinne and Satan to enemies entrenched, and lying within strong Towers, walls and holds, and so mightily oppo­sing against grace and goodnesse; and hee subioynes Vers. 5. 5 Casting downe the imaginations, and euery high thing that is exalted against the knowledge of God, and bring­ing into captiuity enery thought, euen euery rebellious thought, to the obedience of Christ. Alluding, no doubt, to that, Ierem. Ierem. 1.10. 1.10. where the Lord saith to the Prophet, Behold, this day I set thee ouer the Nations and ouer the Kingdomes, to plucke vp, and to roote out, and to destroy, and throw donne, to build, and to plant. We see then this made cleere by e­uidence of Scripture, that the corruption of nature that still in part abides in Gods children, is as a Rebell against the power of grace that is in them, and as a Rebell doth violently oppose and striue against it. And the reason of it is this,

Grace and corruption are mingled together through­out, Reason. in euery power and facultie of the soule of that per­son that is truely regenerate, as light and darknesse are mingled together in the dawning of the day, and as heat and cold are mingled together in luke-warme water. We know that luke-warme water is not in one part hot, and in another part of it cold, but it is hot in part, and cold in part throughout: and such a mixture is there of grace and corruption in them that are truly regenerate, and withall there is a flat contrariety betweene grace and corrupti­on, and they are as contrary one to the other, as light and darknesse, and as fire and water; and therefore it must needs be, that the corruption of nature, that still in part abides in Gods children, doth as a Rebell, violently and strongly oppose & striue against the power of grace [Page 433] that is in them, and it makes not a weake and feeble re­sistance, but a mighty, strong, and violent opposition a­gainst it, and the lusts that arise thence, doe mightily warre and rebell against the working, and the fruits of grace, as vnbeliefe against faith, ignorance against know­ledge, despaire against hope, hypocrisie against single­nesse of heart, pride against humilitie, and so in other particulars.

Now this being a truth, for vse, Vse 1 it serues as a ground of admonition to all Gods children: Gods children must set them­selues against the rebellion of their hearts, and seeke to subdue the re­bellious lusts of their harts. hereupon they are to be warned & to be stirred vp to set themselues against the rebellion of their hearts, and the sinfull lusts that arise from their corruption, as against so many dangerous Re­bels, yea, this must teach Gods children alwayes to stand on their gard, and to be watchfull, for it is certayne, that a child of God is no longer safe then while hee is watch­full. Will a King be secure and carelesse, hauing many strong Rebels vp in armes against him in his owne King­dome, seeking to pull the Crowne from his head? Sure­ly no: If he tender his owne safetie, hee will not, but hee will with all possible speed seeke to subdue them, and to bring them downe, yea to take away their heads.

Thus must Gods children deale with the rebellious lusts of their owne hearts: Dost thou find in thee the lust of Pride, of Enuy, of Couetousnesse, of Vncleannesse, or any other sinfull lust rising vp and rebelling against that power of grace that is in thee? Oh seeke and labour to subdue it, yea, to kill it, and to take away the life of it, and that with all possible speed; suffer it not to har­bour and to rest in thee, in hope hereafter to deale with it, and to ouercome it. No, no: the longer thou dost suffer it, the stronger it will be, and the more hard to o­uer-master, yea it is a iudgement of God on thee, if thou suffer a knowne lust in thine heart, and vse not meanes to subdue it, and to mortifie & to kill it: therefore betimes grapple with it, and seeke to subdue it, and to take away [Page 434] the life of it. How the re­bellious lusts of the heart are to be sub­dued. Haply thou wilt say, How is it to be done? How shall I subdue the Pride, the Enuie, the Couetous­nesse and Vncleannesse of mine owne heart? I answere. To that purpose thou must doe three things:

First, 1 apply to thy selfe Christ crucified, and rest not, til thou art able to say that thou art crucified with Christ, as the Apostle saith, Gal. 2.19.

Secondly, 2 seriously apply the Word of God, and espe­cially the Commandements and threatnings of God that are directly against thy lusts, to the seuerall lusts of thine owne heart: for the Word of God is the sword of the Spirit to cut downe sinne and corruption, Ephes. 6.17.

Thirdly, 3 be carefull to auoid all occasions & moones that may stirre vp the sinfull motions and rebellious lusts of thy heart.

These things must thou doe, if thou wouldst subdue the rebellion of thine owne heart, and the sinfull lusts of it: and be thou carefull to vse these meanes, and euer re­member this, that thou hast a Rebell in thine owne bo­some, the corruption of thine owne heart, and the sinful lusts that are in thy heart, are as dangerous Rebels, they fight strongly against that grace that is in thy soule, yea, against the eternall good and saluation of thy soule, yea, they secke to strip it of all grace, that it may perish by sinne. Therefore stand on thy gard, and betimes set thy selfe against them, & labour by all good meanes to sub­due them, and to mortifie them, and to take away the life of them; that is the dutie of euery child of God.

Againe, Vse 2 for a second vse; Is it so, that the corruption of nature, Comfort to such as are e­uer complay­ning of the re­bellion of their owne hearts. that still in part abides in Gods children, is as a Rebell against that power of grace that is in them, and as a Rebell, doth violently oppose against it? Then here is matter of comfort for thee whosoeuer thou art, that art euer complayning of the rebellion of thine owne heart. Oh, say some, I find the rebellion of my heart to be great and strong, I haue much adoe with mine owne [Page 435] heart, and I can hardly stand against the rebellious lusts of it. Is it thus with thee? Surely, then thy case is no o­ther then the case of the holy Apostle, hee saw a Law in his members, rebelling against the Law of his mind. And thus it is with the best of Gods children: yea, comfort thy selfe in this, that the corruption of thy heart, and the sin­full lusts of it, are as Rebels, opposing against the power of grace that is in thee: ‘for being as Rebels, they shall be dealt with as Rebels; they shall neuer prosper: Note. doubtlesse, God curseth Rebels, & sets himselfe against them. A Rebell against his naturall Prince, whom doth he rise vp against? Surely, not onely against his Prince, but against God also, in whose roome that Prince stan­deth; and the Lord will not suffer such an one to pros­per, but he will cut him short. And much more will the Lord cut short the rebellion of thy heart, thou being a child of God, and he wil not suffer that to prosper. The corruption of thine heart, and the sinfull lusts of it, are as Rebels: and against whom doe they rebell and set themselues? Surely, in speciall manner against God himselfe, against Christ, against his Crowne and Digni­ty, and against the grace of his holy Spirit.’ Therefore certainly the Lord will not suffer them to prosper, but in the end he will ouerturne them & bring them to naught.

The corruption of thy heart that still in part abides in thee, and the sinfull lusts of it, may for a time molest and trouble thee, opposing against that grace that is in thee: yet know this to thy comfort, they shall neuer wholly vanquish and ouercome that grace. No, no; they vexe and trouble thee vniustly, and as Rebels, they oppose against that grace that is in thee, and they shall be sure to be put to the worst in the end. Satan fought against Christ, but he tooke the foile: and so sinne, that fights a­gainst the grace of Christ in his members, shall be foyled in the end, and that grace of Christ and power of his Spi­rit shall at length wholly ouercome it, & vtterly destroy [Page 436] it. Let that be thy comfort, and thinke on it to thy com­fort.

Now here a question is to bee answered, occasioned from this that the Apostle saith, hee saw another law in his members, rebelling against the law of his minde. I will briefly propound and answere it. The question is this:

Whether the Childe of God may sinne of Rebellion, Quest. or sinne rebelliously or no? This question some mooue.

And to this I answere, Answ. That doubtlesse a Childe of GOD may sinne of Rebellion, or may rebelliously in part, not wholly, as the wicked doe, and as Saul did, to whom Samuel said, 1. Sam. 15.23. 1. Sam. 15.23. Rebellion is as the sinne of Witchcraft, and transgression is wickednesse and Ido­latrie. Gods Children cannot so sinne of Rebellion, and in that degree rebelliously, but in part they may, and there is ground for it from this Text; for there is in the best of Gods Children that liue on the face of the earth, the law of their members rebelling against the Law of their minde, and leading them captiue vnto the law of sinne, which is in their members; there is rebellion in their corrupt flesh throughout in part, in their mindes, wils and affections, and that ouer-carries them sometimes to the doing of e­uill, yea, as the Apostle addes, it leades them captiue to the law of sinne, yea, to the doing of some foule euill, as we reade of Dauid, Peter, and others. And such as the proper cause is, such must needs be the effect: and there­fore the proper cause of that euill that is done by them, being the inward rebellion of their mindes, wils and af­fections, the euill that is done by them, comming from thence, especially being a foule euill, it must needes bee, that it is done in part rebelliously, and is in some degree a sinne of rebellion. Dan. 9.5.9. Dan. 9.5. The Prophet saith plaine­ly, We haue rebelled. And Vers. 9. Albeit we haue rebelled.

That was but in the generall confession of sinne. Ob.

Doubtlesse, Answ. he confessed the truth. I would but aske this question: May not a Childe of God sometimes sin [Page 437] against knowledge and conscience? Doct. 6 Without question hee may; and therefore rebelliously. Yea, The combate that is in Gods children, is be­tweene grace and corrupti­on, and that combate is proper to Gods children but say some not against knowledge in that particular act? Yes, euen in that particular act, he not resisting the lust of his heart, but giuing way to it, nourishing it and consenting to it in his will that ouer-carries him euen against his know­ledge, sometimes to doe some foule euill: this was the case of Dauid, Peter, and others: and therefore, doubt­lesse, a Childe of God may sinne of rebellion, or rebel­liously, sometimes in part not wholly.

Wee are further to marke, that the Apostle saith, The law in his members rebelled against the Law of his minde. The remainder of sinne that still abode in him, warred and fought against the power of grace that was in him, and so the fight and warre that was in him, was betweene corruption and grace. And thus indeed it is in the Chil­dren of God, and such as are truely regenerate; there is in them a strong fight and bitter combate betweene cor­ruption and grace; the flesh and the Spirit are at conti­nuall warre and enmitie, and they fight and striue one a­gainst the other in the Children of God, that is the fight and combate that is in them. And the combate betweene the flesh and the Spirit is proper to Gods Children, and such as are truely regenerate, it is found in them alone. Vnregenerate persons are not acquainted with it, they know not what it meanes. And therefore the Apostle speaking of it, Gal. 5.17. he doth appropriate it to such as haue the Spirit of grace and sanctification, and are a­ble to walke in the Spirit. Hee saith in the Verse before, 16. Walke in the Spirit, and ye shall not fulfill the lusts of the flesh. And then he subioynes, For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are con­trarie one to the other. The fight and combate that is sometimes in vnregene­rate persons.

Indeede vnregenerate persons may haue a kinde of fight and combate in them, and doubtlesse there is some­times a kinde of fight in the wicked, but it is either be­tweene [Page 438] the appetite and reason, the appetite, and sence, and naturall passions fighting and warring against rea­son: or it is betweene sinne and the conscience enlighte­ned by the light of nature, and by the Word of God, the conscience carrying in it the light of nature, and that light being not extinguished, nor weakened by sinne, it smites, and checkes and controlls the motions of sinne, and it doth warne and accuse men when they doe any e­uill against that light, as Rom. 2.15. the Apostle saith, The Gentiles shew the effect of the Law, written in their hearts, their conscience also bearing witnes, & their thoughts accusing one another, or excusing. There is one of these two serts of fight and combate in such as be yet vnregenerate: but as for the fight betweene the flesh and the Spirit, and be­tweene grace and corruption, they are not acquainted with it, they haue no experience of it, because indeede they haue not the Spirit, they haue not sanctified grace in them, but they are wholly within and without, flesh, corruption and sinne. Luke 11.18. And as Christ saith of Satan, Luke 11.18. that he is not deuided against himselfe: so it may be truely said, that sinne is not deuided against sinne, and flesh is not deuided against flesh. Therefore, I say, vnre­generate persons are altogether vnacquainted with the fight that is betweene the flesh and the Spirit, and be­tweene grace and corruption; that is only found in Gods Children, and such as are truely regenerate, and they that find it in thēselues, may cōclude that they are regenerate.

Haply some will say, How shall we distinguish the com­bat that is betweene the appetite and reason, or between sin and the natural light of conscience, Difference be­tweene the combate that is in Gods Children, and that which is in vnregene­rate persons. from the fight that is betweene the flesh and the Spirit, and betweene grace and corruption, how shall we put a difference betweene them? I answere the difference between them; The com­bate betweene the appetite and reason, or betweene sin & the naturall light of conscience, is in seuerall & distinct faculties of the soule; in that combate, one faculty of the [Page 439] soule is carryed against another, the appetite against rea­son, the affections against conscience: but the combate betweene the flesh and the Spirit, betweene grace and corruption, is in one and the same power and facultie of the soule; in that combate the minde is carryed against it selfe, and the will against it selfe, How wee may know, that the combate that is in vs, is be­tweene grace & corruption. and the affections a­gainst themselues: because they are partly spirituall, and partly carnall: and thou shalt know that this combate is in thee by this especially: If thou find thine heart car­ried against it selfe, euen against it owne liking, in re­spect of thy best-pleasing sinne; if thou finde in thy selfe a true dislike and a lothing of that sinne thou wast incli­ned to by nature; that is a sure note, that there is sancti­fying grace in thy heart; and by this try thy selfe.

Now in the last place obserue wee, that the Apostle speaking of the power of grace that was in his whole innerman, in his regenerate part, he cals it the law of his minde: I see another law in my members, rebelling against the Law of my minde. He giues to it the name and title of a Law. Hence wee are giuen to vnderstand thus much:

That the grace of Regeneration that is in Gods Chil­dren and in true Beleeuers, is as a Law in them, Doct. 7 Sanctifying grace hath a great stroke & power in Gods Children, in their whole inner man. and it hath a great stroke and power in them: sanctifying grace is as a Law that rules, and gouernes, and commands in Gods Children, in their whole inner man, in their rege­nerate part throughout; so farre forth as Gods Chil­dren bee regenerate, sanctifying Grace hath the rule, and gouernment, and command of them in all the powers of their soules, and in all the parts and members of their bodies: for why? It is in euery Childe of God in his measure, as it was with the Apostle, who saith of himselfe, Gal. 2.20. Thus I liue, yet not I now, but Christ liueth in me, and in that I now liue in the flesh, I liue by faith in the Sonne of God.

Thus it is with euery Childe of God, Christ liues in him, and he liues by faith in Christ. Yea the Apostle puts [Page 440] it downe in the generall, Gal. 3.11. Gal. 3.11. The iust shall liue, or liues by faith: euery iust and holy person liues by faith, true sauing faith and sanctifying grace, is the guide of his life, and all his thoughts, words, and workes are gui­ded, ordered and gouerned by it. And hence it was, that Dauid said, Psal. 16.7. Psalme 16.7. that his reines did teach him in the night. Isai. 30.21. And to this purpose speakes the Prophet, Isai. 30.21. Thine eare shall heare a word behind thee, saying, This is the way, walke yee in it. As if hee had said, Thou shalt haue one within thee to guide and to gouerne thee, euen the Spirit of grace and sanctification. And this is that the Lord promised to his people, Ier. 31.33. Ierem. 31.33. that hee would put his Law in their inward parts, and write it in their hearts. And so his Law written in the Booke of God, should be also a Law written in their hearts, and in their inward parts. Which plainely and strongly confirmes the truth of the point in hand, that the grace of Regeneration is as a Law in Gods Children, and as a Law it rules, and gouernes, and commands in their regenerate part; so farre forth as they be regenerate, it hath the command of them in all the powers of their soules, and in all the parts and members of their bodies: and the reason and ground of it is this,

In the regenerate part, Reason. and so farre forth as GODS Children be regenerate, the grace that is in them, is euen the life of God, Ephes. 4.18. Ephes. 4.18. and it is the power of the Spirit of Christ, euen the power of the Spirit that raysed vp Christ from the dead, called The vertue of his Resur­rection, Philip. 3.10. And therefore it must needes bee strong, and powerfull, and as a Law ruling and comman­ding in their regenerate part, and that throughout in all the powers of their soules, and in all the parts and mem­bers of their bodies.

Now then for vse. Vse 1 First, this being a truth, it meetes with an errour and false opinion of the Papists, who hold and teach, that a man cannot know whether hee haue [Page 441] faith and sanctifying grace in him or no, That opinion of the Papists, that men can­not know whe­ther they haue faith sanctify­ing grace in them, or no, confuted. when they are pressed with it, that a true Beleeuer may be assured of his owne saluation, by the testimonie of the Spirit of grace in his heart: because as many as are led by the Spirit of God, are the sonnes of God, Rom. 8.14. They answere, that a man cannot know whether hee haue faith and grace in him, or no. This opinion of theirs cannot stand with the truth now deliuered: for why? Is sanctifying grace strong and powerfull in GODS Children, and as a Law ruling and commanding in them? It is euen the life of God in them, and the power of the Spirit of Christ in them. Is it so? and yet is it not perceiued by them? Sure­ly it is not possible, it cannot bee, but that they must needs know it and feele it themselues.

Yea, but (say they) it is in your owne doctrine, Ob. That a man may haue faith, and not feele it; you teach, That a man must not goe by feeling, but by beleeuing.

It is true indeede; wee teach, Answ. That a man may haue faith, and not feele it sometimes; as in some great trou­ble and distresse of conscience, when the conscience of a true Beleeuer feeles nothing but sinne, and iudgeth God angry with him, wee teach, In such a case not to follow the sense of mans owne heart, but to sticke to the Word of God, which saith, that God lookes to the afflicted, and such as are troubled in Spirit, and broken in heart, and that Christ turnes not away his face from such as labour vnder the burden of their sinnes, but refresheth them, Mat. 11.28.

But doth it hereupon follow, that a true Beleeuer can neuer feele grace in himselfe? No, no: that is no good consequent: doubtlesse, a Childe of God, out of the case of great trouble, or distresse of conscience, may know and feele sanctifying grace strong and powerfull in him, and as a law ruling and commanding in his rege­nerate part.

And so for a second vse of the point. Vse 2 Is it so that sancti­fying [Page 442] grace is strong and powerfull in Gods Children? Is it as a Law ruling and commanding in their regenerate part, and that throughout in their minds, wils, and in all the powers of their soules, and in all the parts and mem­bers of their bodies? Surely then it cannot be, that a child of God should make a common practice of any kowne sinne, he hath a Law within him, that commands him to the contrarie, and that Law will not suffer him so to doe.

And if a Childe of God fall into any sinne, he fals not into it with full consent of will, A Childe of God cannot make a com­mon practice of any knowne sinne. the Law of grace that is in him, checkes him, and controlls him, and will not suffer him to yeeld full consent of will to the doing of a­ny knowne euill; yea, on the ground of Doctrine now deliuered, it followes, that as many as are Gods Chil­dren, they yeeld willing and readie obedience to the will of God, made knowne to them, they are such as are spo­ken of. Psal. 110.3. Gods Childrē yeeld willing and readie o­bedience to the will of God reuealed to them. They serue God, not of constraint, but willingly, as if there were no Law to cōpell them: for why? the Law of God written, and the Law of their hearts is all one in substance; the Law of God is written in their hearts, and the Law of grace, euen the grace of Regeneration, is strong and powerfull in them, and as a Law it rules and commands in their regenerate part throughout, it com­mands not only their mindes, but their wils also, so farre forth as they be regenerate, and so they are made free and voluntarie in yeelding obedience to God, and they obey God willingly and readily, according to that measure of grace that is in them.

And take this for a certaine truth, that according to the measure of sanctifying grace in any man or woman, so is the measure of their willingnesse and readinesse in doing good things. If thou wilt doe no more good then thou art compelled to doe; for example: If thou wilt not keepe the Sabbath, and sanctifie it further then thou art compelled by mans Law, thou art but a formall Hypo­crite. And so for euill things: If thou wilt abstaine from [Page 443] euill, no further then thou art restrayned by the Lawes of men, as it is with the most, when they are told of Swea­ring, Rayling, Sabbath-breaking: Oh, say they, I hope it is no hanging matter, it is neither Felony nor Treason; and therefore they make no bones of it. If it be thus with thee, thou art but a gracelesse Wretch, whosoeuer thou art: thou hast no dramme of sanctifying grace in thee. Gods Children will not breake the Sabbath: and why? Grace ouer-rules them, and is as a Law to them, yea, according to the measure of grace that is in them, they willingly keepe the Sabbath, and yeeld obedience to God in all his Commandements.

And hereby try thy selfe; If thou haue sanctifying grace in thee, thou art readie and willing to doe good things, thou art not haled and drawne to doe good, but thou doest it willingly and of a readie minde, and from thy willingnesse to doe good things, thou mayst gather and conclude, that thou hast sanctifying grace in thine heart: and by this try thy selfe.

Now here a cauill of the Anabaptists is to bee met withall: say they, A cauill of the Anabaptists answered. Sanctifying Grace is as a Law to Gods Children, and as a Law it rules, and gouernes, and com­mands them: and therefore they need not the Lawes of men to gouerne them?

The answere is easie: If Gods Children were sancti­fied perfectly, and had a perfection of grace and sanctifi­cation, then in respect of themselues they should not neede the Lawes of men to gouerne them: but alas, there is no such matter: they are sanctified but in part, in time of this life. Againe the visible Church of God containes as well Hypocrites and Wicked men, as true Beleeuers: therefore the best Churches need Magistracie for the punishment of euill doers, and for the protection of the Church and Gods Children: therefore the reason is naught, that sanctifying grace is as a Law to GODS Children, and therefore they need not the Lawes of men.

Come we now to the second part of this Verse, in the words following: And leading mee captiue to the Law of sinne, which is in my members. In these words, our Apostle makes knowne to vs the issue & successe of the resistance and rebelling of the remaynder of sinne, that still abode in him, against the power of grace that was in him, as, namely, that the successe of it was this: That hee was thereby brought vnder the power of sinne, and made to yeeld to sinne: which the Apostle (still continuing his former Metaphor and similitude, taken from warre or fighting) deliuers vnder these termes, that he was led cap­tiue to sinne: and he sets downe the power of sinne as be­fore, vnder the word Law. Leading me captiue to the Law of sinne. And that is further amplified by the subiect of it, in his members, and leading me captiue to the Law of sinne which is in my members.

Let vs a little examine these words, that wee may find out the true sense and meaning of them, Interpretation And leading mee captiue, in this word: for it is but one word in the Ori­ginall, or in this Phrase and forme of speech, (Leading captiue.) The Apostle alludes to the manner of great and mighty Conquerors in warre, such as haue gotten the victory ouer their enemies, and are wont to leade them whom they haue taken aliue, as prisoners fast bound and tyed, and to keepe them vnder their power as Vassals and Slaues.

To this the Apostle here hath respect, and his meaning is, that sinne rising vp in rebellion against the power of grace that was in him, and warring and fighting against it, sometimes it preuayled against grace, and sometimes it ouercame him, and as it were tooke him prisoner, and carryed him away like a captiue, and as a vanquished man (to the Law of sinne.) The word (Law) is here put, as before, to signifie the power of sinne, and by sinne, wee are to vnderstand the corruption of nature, euen the re­maynder of sinne that still abode in the Apostle, together [Page 445] with the euill motions and lusts arising from thence. And therefore he addes, which is in my members: or as it is in the Originall, which hath existence and being in my members. As if he had said, To the force and to the power of sinne which hath an actuall being in my members, and the e­uill motions and lusts of it. By (Members) wee are to vnderstand, as before, all the powers of the soule, and all the parts and members of the body.

Thus then conceiue wee the meaning of these words, And leading me captiue to the Law of sinne which is in my members.

As if the Apostle had said, And sometimes preuayling against that grace that is in me, and ouercomming me, and by the strength of it getting victory ouer me, and carrying me as a captiue, and as a vanquished man, and bringing mee vnder the force and power of that corruption that still in part abides in mee, and to the power of the euill motions and lusts of it, which lusts haue their actuall being in all the powers of my soule, and in all the parts and members of my body.

Come we to the matter of obseruation and doctrine; and first, in that the Apostle saith, The remainder of sinne that still abode in him, rebelled, fought and warred a­gainst the power of grace that was in him, and sometimes preuayled against it, and led him as a captiue, & brought him vnder the power of sinne. Doct. 8

We are to take notice how it is with the best of Gods children sometimes, namely thus: Though the remaynder of sinne still abi­ding in Gods children, doe not for euer and wholly ouercome the grace that is in them, yet sometimes in part and for a time it gets victorie ouer it

That the best of Gods children, the most holy, and the most regenerate that liue in the world, haue not onely sinne in part abiding in them, and fighting, and warring against that power of grace that is in them, but some­times preuayling against that grace, and getting the vp­per hand of it; sinne that abides in Gods children in part, though it doe not for euer, and wholly ouercome the grace that is in them, that is not possible, yet sometimes in part and for a time, it gets the victorie ouer it, & doth [Page 446] conquer it, and as it were leades away a child of God, as a captiue vnder the power of it. We reade, Exod. 17.11. that in the battell that was betweene Israel and Amalek, While MOSES held vp his hand, ISRAEL preuailed, but when he let his hand downe, AMALEK preuailed: So it is in the fight and combat betweene Grace and Sinne in Gods children: the victorie and conquest is sometimes on one part, and sometimes on the other; sometimes Grace is too strong for sinne, and beares downe the mo­tions of it, and keeps them vnder: and sometimes againe Sinne is too strong for Grace, and beares it down in part for a time, and so farre preuailes ouer it, as sometimes it carryes a child of God as a captiue to it, and to the lusts of it, and by the strength of it drawes him to the doing of some euill.

And to this purpose wee haue many examples in the Booke of God, as of Noah, of Lot, of Abraham, of Moses, of Dauid, of Peter, and others. And doubtlesse, Gods children are able to witnesse this to be a truth, out of their owne experience, though it be to their griefe. Yea, if we obserue it, we shall find, that sinne abiding in Gods children, hath sometimes strangely preuailed ouer the power of grace that was in them, and strangely ouer­carryed them, yea, the very best of them: as, haue they not beene strangely ouer-carryed and led away by their owne corruption, when they haue cast forth doubtfull speeches, touching Gods grace & fauour towards them, as if God had forsaken them, and quite cast them out of his sight, and shut vp his loue from them, and reckoned them as enemies?

Thus it was with Dauid, Psal. 77.7, 8, 9. Will the Lord absent himselfe for euer? and will he shew no more fauour? Is his morcy cleane gone for euer? Doth his promise faile for enormore? Hath God forgotten to be mercifull? Hath he shut vp his tender mercies in displeasure? And was not Iob, that deare seruant and child of God, strangely ouer-carryed [Page 447] by the strength of his owne corruption, when hee cursed the time and moneths of his life? Iob 3.3, to 12. And the like did the holy Prophet Ieremiah, Ierem. 20.14, 15. Cursed be the day wherein I was borne, and let not the day wherein my mother bare mee, be blessed. And Ierom. 12.1. he reasons the case with God, as if the Lord were not righteous in his administration and gouernement of the world, because of the great prosperity of the wicked. And thus did Dauid, Psal. 73.13, 14.

Thus haue these holy seruants and children of God beene strangely ouer-carryed by the strength of their owne corruption; and it plainly proues the point in hand, That sinne that abides in Gods children in part, some­times preuailes ouer that grace that is in them, and so o­uercomes it, and conquers it, and so sometimes it leades them away vnder the power of it, to the acting of some euill. And the reason of it is this,

The grace that is in Gods children, Reason. is vpheld by the assisting hand and power of God, it is the hand and power of God that continually vpholds it, and keepes it from sayling, it is of a sayling nature in it selfe, and were it not continually vpheld by the hand of God, it would faile.

Now the Lord is pleased somtimes for causes knowne to himselfe, a little to with-draw his assisting hand from that grace that is in Gods children: and thence it is that sometimes sinne that abides in them, preuailes ouer it, Vse. 1 and ouercomes it in part, and for a time, Vse. 1 Gods children are to be mar­uellous heed­full to them­selues, and to liue in conti­nuall mistrust of their owne corruption, still in part a­biding in them and that some­times it leades ouen the best of Gods children, as cap­tiues vnder the power of it, to the doing of some euill. This then being a truth,

It may serue as a ground of admonition to euery one of vs, though wee be the children of God, and haue a great measure of grace in vs, yet this may admonish vs to be maruellous heedfull to our selues, and to liue in continuall mistrust of the corruption that still in part a­bides [Page 448] in vs, and to watch it narrowly, lest it should ouer­carry vs to the doing of euill: for why? Is it so, that the best of Gods children, euen the Lords Worthies, as I may iustly call them, Dauid, Peter, Paul, and such stout Champions and valiant Captaynes as these, haue beene sometimes taken prisoners of sinne, and carryed away as captiues vnder the power of their owne corruption? Is it thus sometimes with the best of Gods children? Oh then, what need haue wee that are but as common Souldiers, yea, but as Shrimps and poore weaklings, in respect of them, what need (I say) haue we to liue in feare & trem­bling, and in continuall mistrust of the corruption of our owne hearts, and narrowly to watch it, that wee be not ouer-carryed by it to the doing of euill?

And let vs know this, that be we as watchfull as pos­sibly wee can, yet sometimes the corruption that still in part abides in vs, will beare downe the grace that is in vs, and will sometimes vanquish it in part, and sometimes bring vs vnder the power of sinne. And therefore it con­cernes vs to looke to the corruption of our owne hearts: and when thou feelest any euill motion, any stirring to e­uill in thy heart, labour to stop it, and to stifle it in the beginning, nip it in the very bud; if thou giue way to it, and suffer it to get head, it will beare downe that grace that is in thee, though thouhaue a great measure of grace: and therefore, I say, stop it in the beginning, and know this, Note. ‘that the Deuill cannot draw thee to the doing of any euill, but by the consent of thine owne heart, hee hath no power to enforce thee to sinne,’ but a sleight he hath to perswade thee to it, neither can he bring thee to the acting of sinne at the first, but by conuaying sinne in­to thine heart by little and little; therefore watch ouer thine owne heart, and when any euill motion riseth vp in it, set thy selfe against it, and suffer it not to gaine the con­sent of thy will: if thou doe, it will beare downe the grace that is in thee, and bring thee vnder the power of it, to the doing of euill.

Againe, Is it so, that the best of Gods children, Vse 2 & the most holy that liue in this world, Men are not to presume vpon the strength of grace that is in them, for the auoyding of sinne. haue not onely sinne in part abiding in them, fighting and warring against the power of grace that is in them, but somtimes preuayling against that grace, and getting the victorie ouer it, & lea­ding them as captiues vnder the power of it? Let no man then deceiue himselfe, let no man presume on the strength of grace that is in him, for the auoyding of sin: let none thinke that he hath in him such strength of grace, as that no temptation can take hold of him, especially that hee cannot be drawne on any foule and grosse sinne. If any so think, he deceiues himselfe, and those are too bold & too foole-hardy, that tyre themselues like wantons, and fol­low the fashions of the world, or keep company vnneces­sarily with wicked persons, and yet thinke or say, Tush, they shal take no hurt by them, and thinke that they haue such strength of grace, as that they shall not be tainted with any of their sinnes. Surely, such persons know not themselues, they are vnacquainted with the corruption of their owne hearts. Peter thought himselfe strong inough to stand out, and that he had grace sufficient to carry him out, when he said, Matt. 26.33. that Though all men should be offended by thee, yet will I neuer be offended. Wee know what followed: He going into the High Priests Hall, and sitting there at the fire, he was ouertaken, and he denyed his Master. And art thou stronger then Peter? No, no; presume not on thine owne strength for the auoyding of any sinne, but labour thou to be strong in the power of the Lord, Ephes. 6.10. Seeke to him, & sue to him for strength of grace, and especially when thou goest into the throng of the world to a feast, to the market, or the like.

Last of all; Is it so, that the best and the most holy that liue in the world, haue not onely sinne in part abiding in them, but sometimes also preuayling against that grace that is in them, and getting the victorie ouer it, and carry­ing them as captiues vnder the power of it, to the doing of euill?

Here is then matter of comfort for thee, Vse 3 whosoeuer thou art, Comfort for such as are sometimes o­uercome by the strength of their own cor­ruption, to the doing of euill against their purpose. that art sometimes ouerborne by the strength of thine owne corruption, against thy purpose, to the doing of some euill; thy case is no other then the case of the best of Gods children.

Thus it hath bene with Paul, Peter, and diuers others; they haue bene sometimes, as it were, taken prisoners, and carried away as captiues by their owne corruption, to the doing of euill, and yet still were they the children of God, though they shrunke away from God in part, yet he neuer tooke his loue from them: and so it is with thee, though thou fall away from God in part by thy sinne, yet thou art still within the compasse of his loue, and he will reach out his hand to thee, and raise thee vp againe. It is a comfort to a man that is falne into some grieuous disease, when he heares that others haue bene sicke of the same disease, and yet haue recouered. So let it cheere thee vp, when thou art sometimes led as a cap­tiue against thy purpose, to the doing of some euill, that thy betters haue bene so, and yet haue done well, and were still the children of God. Thinke on that to thy comfort.

Now before I leaue the point deliuered, I thinke it needfull to answere a question that haply some may moue (namely) this:

Some may demaund why the Lord suffers his children sometimes to be ouertaken by grosse sinnes? Question. The Lord beares speciall loue to his children, and out of the abun­dance of his loue towards them, he is ready to doe them good at all times, and he is able to free them from sinne altogether: why then doth the Lord suffer his children not only to slip and faile in good duties, but sometimes to be carryed as captiues vnder the power of their owne corruption, still in part abiding in them, to the doing of some foule and grosse euill, as he did Noah, Lot, Dauid, Peter, and others? what should be the reason of that?

I answere: This the Lord doth in great wisedome, Answ. and for speciall good causes, Why the Lord sometimes suffers his children to be ouertaken by grosse sinnes. he being able to drawe good out of the greatest euill, as (namely) for the mag­nifying of his mercy towards his children, in passing by and pardoning their great offences, and to make them more thankefull to him, for the abundance of his grace and mercy vouchsafed vnto them, hauing gotten the par­don of such sinnes: yea, euen by the grosse sinnes of his children it pleaseth God (Which indeed is admirable:) yet so it is, it pleaseth God to do his children good, as thereby to humble them not only for the sinne which now they are falne into, but it may be also for some o­ther sinne, whereof they were formerly guilty, and haue not throughly repented of, euen by the sinne now lying vpon them, to make them more seriously to thinke on that sinne, and to be further humbled for it, and thereby also to worke in them more feare and warinesse for the time to come, and to make them take more heed of Sa­tans sleightes, and to gather more strength against him; as we may see in Dauid, who after his fall into Adulterie and Murder, being recouered, was able to beare the cur­sing of Shemei, when Shemei barked at him like a dogge, he let all passe in the Spirit of meekenesse, 2. Sam. 16.10.

And so, through the wonderfull wisedome and good­nes of God, the grosse sinnes of his children turne great­ly to their good, euen to be as medicines for sinnes past, and preuentions of sins to come; yea, we may obserue, that the Lord often suffers such to fall, as he hath ordai­ned for excellent vse in the Church, as he did Ionas and Peter, to this end, that they may be the more humbled, and more fit to minister comfort to others afterward, that they may comfort others with the comfort, wherewith themselues haue bene comforted of the Lord, 2. Cor. 1.4. and may be better able to strengthen others, as Christ said to Peter, Luke 22.32. When thou art conuerted, strengthen thy brethren.

For these and the like good causes doth the Lord suffer his deare children, sometimes to be carried as captiues vnder the power of their owne corruption, to doe some foule euill.

Now proceed we, you may remember, in that the A­postle here saith, he was led captiue vnto the lawe of sinne which was in his members: hence also an argument was ga­thered to conclude the Apostles Regeneration, that therefore he was a man truly regenerate, because he was led captiue to the law of sinne.

Now against this, Obiect. obiection is made by some. Say they, This is no good argument to proue the Apostles regeneration, that he was led captiue to the law of sinne. For why? The Apostle saith of such as are yet in their natu­rall state and condition, 2. Tim. 2.26 2. Tim. 2.26. that they are in the snare of the deuill, and taken and held of him as captiues at his will.

To this I answer, Answ. there be two sorts of captiuitie in respect of sin; Two sorts of captiuitie in respect of sin. one, when men are wholly captiued vnder the power of their owne corruption, & that voluntarily, a voluntarie captiuitie; and of that the Apostle speakes, 2. Tim. 2.26. and the other is, a forced captituitie, when men are led as captiues by the strength of their owne corruption, and brought vnder the power of it in part, and that vnwillingly, and against their purpose; and that may befall such as are truly regenerate: and of that the Apostle here speakes, and so it still remaines a true note of his Regeneration, that he was led captiue to the lawe of sinne.

Now the point hence offered is this, Doct. 9

That there is a plaine difference betweene the regene­rate and the vnregenerate, The difference betweene the regenerate & vnregenerate, in regard of their captiuity to sinne. in respect of their captiuity to sinne, as (namely) thus: Such as are truly regenerate, are sometimes in part captiued, and brought vnder the power of their owne corruption; but it is vnwillingly, and their captiuity vnder the power of sinne is forced, [Page 453] and it is with a feeling of their bondage, and an earnest desire to be freed from their captiuity: but it is farre o­therwise with vnregenerate persons, they freely and with full consent of will, put themselues vnder the power of their owne vile lusts, and their captiuity vnder sinne is voluntary, and they haue no feeling of their bondage: no, they suspect it not, much lesse do they truly desire li­berty and freedome from it.

We know, that a Prince will not willingly be led away captiue of a Rebell; and if he be taken by the hands of a Rebell, it is against his will, and he is neuer well, till he be freed: but a base fellow, one of meane condition, and a debashed wretch, of wretched life and conuersation, he will easily ioyne hands with a Rebell, and willingly suffer himselfe to be led by him to the same Rebellion, and take pleasure in it: so is it in this case; one that is borne anew of the Spirit, will not willingly be led away as a captiue by his rebelling flesh, and if sometimes he bee surprised, and ouercome by the lusts of it, it is a­gainst his will, and he desires to be freed from that cap­tiuity, yea, he takes any oportunitie that is offered, to be freed from it, as Peter did on the crowing of the Cocke, Mat. 26.75. and on Christ his looking back on him, Luke 22.61. & as Dauid did, so soone as euer the Lord sent the Prophet Nathan to him, 2. Sam. 12.13.

But on the other side, one that is wholy carnall, and as yet in his base condition of nature, he willingly puts forth his hand to sinne, and he yeeldes to the euill moti­ons and lusts of his owne heart, and is led by them with­out resistance, yea, he takes pleasure in them, as the A­postle saith of the Gentiles, Ephes. 4.19. He giues himselfe to worke wickednes, euen with greedines, he drinkes iniquitie like water, Iob 15.16. and drawes sinne, as with a cartrope, Isaiah 5.18.

Thus standes the difference betweene the regenerate and the vnregenerate, in respect of their captiuity to sin: [Page 454] The regenerate, they are somtimes taken and led as cap­tiues vnder the power of their owne corruption, but it is vnwillingly, and they are weary of that bondage: But vnregenerate persons, they make themselues vassalls and slaues to the lusts of their owne hearts, and they yeeld to them with full consent of will, and they willingly fight vnder the banner of sinne and Satan, against God and a­gainst his Word: and the ground of this difference is this:

Because there is grace in the one, Reason. and none in the o­ther, the regenerate haue in them a measure of sanctifying grace, and the vnregenerate haue none, they are wholly flesh, and nothing but a lumpe of sinne. Now then, to make vse of this difference,

First, Vse 1 this may serue to discouer vnto vs, who they be that sinne of infirmitie, Who they be that may truly plead infirmi­ty in sinning. who they be that may truly plead infirmitie in sinning, and may truly say, It is of weakenes that sometimes they fall into sinne. Surely only the chil­dren of God, and such as are truly regenerate: for why? they only are led captiues vnder the power of sinne vn­willingly, and they only are sometimes ouercome of the lusts of their owne hearts, not because they are willing to yeeld to them, but because they are weake to resist them, and are sometimes surprised by the deceitfulnes of sinne, and by the sleights of Satan.

Vnregenerate persons cannot truly pleade infirmitie in sinne, though indeed sometimes the base Drunkard, and the most filthy person that liues in the world, will plead infirmitie, and say, Oh, his sinne is his infirmitie, and you must beare with him, it is his infirmitie. Poore soules! They deceiue themselues; can that be said to be a sinne of infirmitie, which they rush into with full consent of will, and with much pleasure giue themselues vnto? No, no; if they so thinke, they deceiue themselues: that is a sinne of weakenes and infirmitie, when men purpose and resolue against it, striue against it, pray against it, and vse [Page 455] all good meanes to keepe them from it; and yet some­times they are ouer-carryed by the strength of their own corruption, and doe sometimes vnwillingly fall into it, and that is proper to the regenerate; and therefore let no vnregenerate person plead his infirmitie in sinning.

Againe, for a second vse: Vse 2 Let the difference betweene the regenerate and the vnregenerate, Tryall whe­ther men be in the state of grace, or in the state of na­ture. in respect of their captiuitie to sinne, bee a ground of tryall to euery one of vs. Wee haue often in this Chapter had occasion to vrge it in the substance of it: in a word therefore to presse it.

Hereby try thy selfe, whosoeuer thou art, in what state and condition thou art, whether in the state of grace, or in the state of nature. Dost thou find that thou art some­times captiued and brought vnder the power of thine owne corruption, but yet vnwillingly, and thou wouldst not be brought vnder the power of it, and thy captiuity to sinne is forced, and thou hast a feeling of thy bond­age, and it is grieuous to thee, and thou desirest to bee freed from it, and being ouer-carryed by the strength of thy corruption, to the doing of euill, thou neuer art quiet till thou hast recouered thy selfe? Is it thus with thee? Surely, then thou mayst hereupon conclude, to the comfort of thine owne soule, that thou art truely rege­nerate and in the state of grace.

But on the other side, if so bee thou bee readie to put forth thine hand to sin, and thou doest yeeld to the lusts of thine owne heart willingly, and takest pleasure in ful­filling them, and it is euen meate and drinke to thee to doe euill, yea, thou rushest into sinne, as a bard Horse into the Battell, Ierem. 8.6. and thou art such a one as Christ speakes of, Iohn 8.44. the lusts of the Deuill thou doest: for thy sinfull lusts are his lusts, hee desires thou shouldst ful­fill them; thou doest euill things, and thou wilt doe them; as many there bee of that sort, they doe wickedly, and they will do it, & what hath any man to doe with them? If [Page 456] it bee thus with thee, deceiue not thy selfe; certainely thou art yet in the dregges of nature, thou art a captiue and slaue to thine owne lusts, and thou art willing so to be, and thou art vnder the power of the Deuill, and held of him at his will and pleasure: and that is a miserable captiuitie.

One thing yet remaines to bee noted. The Apostle saith, leading me captiue to the law of sinne: (that is) to the power of sinne, and the euill lusts rising from thence. And hee addes, which is in my members: which hath existence and being in my members. Whence note wee,

That the corruption of nature sends forth euill lusts, Doct. 10 which haue an actuall being in the powers and faculties of the soule. The corruptiō of nature hath a reall being. And therefore doubtlesse it is not as some haue thought, a meere priuation a meere absence of holinesse and righteousnesse: but it is a positiue thing, and hath a reall being, and indeed it is the mother-sinn, as Iames speakes, Iam. 1.14, 15. & all sins that are committed, are not done by imitation, as Pelagius his followers thought; neither is it true, that children doe euill only by imitation, and because they see or heare others doe euill. No no: there is a roote of bitternesse, that hath a reall being in chil­dren, euen a bundle of folly bound vp in their hearts, Pron. 22.15. and that giues being to all the euils they commit. And Parents are to take notice of it, The dutie of Parents to­wards their Children. and to labour by instruction, admonition, counsell, reproofe, and season­able correction to driue it out, and to endeuour by all good meanes to weaken the image of the olde man in their children, and to labour to haue them changed and transformed daily more and more, into the blessed Image of Iesus Christ.

OVr Apostle hauing at large laid forth the Spirituall Combate, the Combate be­tweene the flesh and the Spirit, from the fourteenth Verse, to this foure and twen­tieth, here he concludes and shuts vp his speech touching that matter, with an E­piphonema, with an exclamation; hee breakes out and saith, O wretched man that I am, who shall deliuer me from the bodie of this death!

Now this exclamation, for the matter and substance of it, containes the issue and successe of the conflict that is betweene the flesh and the Spirit, in them that are tru­ly regenerate, that they are thereby brought to feele themselues wretched and miserable, and to bewaile their wretchednesse, and to complaine of it, and to desire de­liuerance from it, which the Apostle deliuers, still insi­sting in his owne person: O wretched man that I am (saith he) who shall deliuer me from the bodie of this death! And to this exclamation or complaint he subioynes a consola­tion, in respect of freedome & deliuerance in and through Christ, for which he giues thankes to God, Vers. 25. in the beginning of it, I thanke God through Iesus Christ our Lord. And to that he addes a conclusion of all, briefly repeating the summe and substance of the spirituall con­flict, still giuing instance of it in his owne person in the words following: Then I my selfe in my minde serue the Law of God, but in my flesh the law of sinne. Of these things in order.

O wretched man that I am, who shall deliuer mee from the bodie of this death!

Here first the Apostle complaines of his wretched­nesse, and bewailes it out of a true sence and feeling of it: [Page 458] O wretched man that I am! And then makes knowne his desire of deliuerance, and from what hee would bee de­liuered, in the wordes following: Who shall deliuer mee from the bodie of this death? That is the generall matter of this Verse. I will stand a while to cleere the sence and meaning of the wordes, Interpretation O wretched man that I am! The word here rendred ( wretched, or miserable) doth not sig­nifie one in a cursed case and condition, as being out of the fauour of God, being here applyed to the Apostle; but it signifies one tyred and wearied with continuall conflicts and striuing with sinne, as it were a Champion that hath a long time fought and stood out against his e­nemies, at length hee is wearie and tyred, and like to bee ouercome of his Aduersaries, vnlesse hee bee helped: as such an one cryes out sometimes, Oh, how am I tyred, and how am I wearied! So was it with the Apostle, in respect of continuall buffettings, conflicts, and com­bates that he sustayned, betweene the remainder of sinne that was in him, and the power of grace that was in him; thereupon it was he broke out in this manner, O wretched man that I am! As if hee had said, How am I tyred, and how am I wearied with continuall conflicts and striuing with sinne! Who shall deliuer me? or, who shall rid mee, or set me free?

And this the Apostle vttered not, as being ignorant who should deliuer him, or as doubting or despayring of deliuerance, but thereby signifies his great desire of it. It is as it were the voyce of one panting, and breathing, and desiring to bee deliuered. And withall the Apostle hereby signifies the greatnesse of the combate, out of which hee was not able to winde himselfe by his owne strength; and therefore he saith, Who shall deliuer me from the bodie of this death? or from this bodie of death.

These words are diuersly expounded. Some expound them thus, This mortall bodie subiect to death. As if the A­postle had desired to be deliuered from his conflicts with [Page 459] sinne, by his bodily death. But (as I take it) that is not his purpose and meaning: but rather by the word Body, we are to vnderstand the masse and lumpe of sinne, still in part abiding in the Apostle, whereof he complained. It is v­suall in Scripture, to style the corruption of nature, euen the whole masse or lumpe of sinne, by the name and title of a body, as Rom. 6.6. That the bodie of sinne might be destroyed; and in many other places. And it is called a bo­die of death, because it is a deadly thing in it selfe, and makes vs liable to death; without Gods mercy, to death temporall, and to death eternall: and therefore it is called a body of death.

Thus then conceiue the Apostles meaning in this Verse, as if he had said,

O poore tyred and wearied man that I am, I find my selfe in a miserable case, being toyled and turmoyled with continu­all conflicts, and striuing with the relikes of sinne that still a­bide in me, and I long and greatly desire deliuerance and free­dome, and I am not able to wind out my selfe by mine owne strength: and therefore who shall deliuer me from that massie lumpe of sinne, that still in part abides in me, which is a deadly thing in it selfe, and of it selfe makes me liable to death, euen death temporall and death eternall?

Now first, in that the Apostle out of the sence and fee­ling of sinne in himselfe, rebelling against the power of grace that was in him, and sometimes leading him cap­tiue to the law of sinne, breakes out in this manner, and cryes out: O wretched or miserable man, O poore tyred and wearied man that I am, how am I toyled and tur­moyled with continuall conflicts and combates! we may easily gather and take vp this conclusion,

That it is a miserable thing, Doct. 1 and makes men in some degree wretched and miserable, in that they carrie about but the remainder of sinne; in that they haue still abiding in them but some relikes of their naturall corruption, and are troubled with the continuall assaults and force of [Page 460] that corruption; The dearest of Gods children liuing in this world, are in some degree wretched, by reason of sinne still abiding in them in part, and still rebel­ling against the power of grace that is in them. euen the dearest of Gods children that liue on the face of the earth, are in some degree wretched, by reason of sinne still abiding in them in part, and still rebelling against the power of grace that is in them, and by reason of the continuall conflicts they vndergoe, be­tweene grace and that corruption that still remaines in them in part; though the corruption of nature be in part weakened and abolished in Gods children, yet it is a wretched and wearisome thing to them, to carrie about them but the remnants of sinne, and to haue that stirring in them.

This (no doubt) was one cause, why the Apostle desi­red to be dissolued or loosed, and to be with Christ, Phi­lip. 1.23. I desire to be loosed, and to be with Christ. Though indeed the chiefe cause of his desire was, that he might be with Christ, as himselfe speakes, and enioy the presence of Christ, and the fulnesse of ioy with him in Heauen, yet (no doubt) one cause of his desire was, that he might be freed from his wretchednesse and wearisomenesse, in re­spect of the remainder of sinne that still abode in him: And that the remainder of sinne makes Gods children in some degree wretched and miserable, may easily appeare to vs, if we duly consider the effects of it in the dearest of Gods children liuing in this world: For why? Sinne still remaining in Gods children in part, what doth it? Surely it defiles them in part, both within and without, it defiles them in part in all the powers of their soules, and in all the parts and members of their bodies; yea, it defiles their most holy & best actions, it makes a blot and staine cleaue to the best things they performe, and makes all their righteousnesse as a menstruous cloth, Isai. 64.6. Isai. 64.6. It makes them offend their good and gracious God and Father, whom they would not willingly offend, yet it makes them to offend him, by doing things contrary to his Will and Word; yea, it makes them many times grieue and make sad the holy Spirit, Ephes. 4.30. by whom they are sealed vnto the [Page 461] day of Redemption, Ephes. 4.30. And lastly, it brings downe on them many temporall chastisements, many sore and grieuous afflictions, as it did on Dauid, 2. Sam. 2. Sam. 12.10, 11. 12.10, 11. The Sword shall neuer depart from thine house: And in it selfe, it makes them liable to Gods wrath and euerlasting perdition, and deserues eternall punishment, if the Lord were not gracious and mercifull to them. And therefore from these effects, as on so many grounds, we may resolue on this as a certaine and cleare truth, that it is a miserable thing, to carrie about but the relikes of sinne, and it makes the best of Gods children in some degree wretched, in that they carrie about but the re­mainder of sinne. And this being a truth,

First, Vse. 1 it serues to confirme that Argument wee vse a­gainst the Papists, Our argument against the Pa­pists, prouing concupiscence to be properly sinne, confir­med. to proue Concupiscence to be truely and properly sinne; which they denie. Wee argue thus from this Text: Concupiscence makes men miserable. Therefore it is truely and properly sinne: for nothing but sinne makes men miserable. But to elude and put off this Argument, the Papists haue found out a shift: Say they, The word here vsed, doth not signifie one in disgrace with God, and subiect to his heauie displeasure: for that which makes men miserable in that sence, is sinne in­deed, say they: But the word here signifies an vnhappie man, exposed to the danger of sinne, and to all the mise­ries of this world. These be their words. A poore shift, and easily answered: For what is it that makes men vn­happie, and exposeth them to the miseries of this world? Is it any thing else but sinne? Certainely, nothing but sinne makes men vnhappie, as forgiuenesse of sinnes makes happie, Blessed is he whose wickednesse is forgiuen, and whose sinne is couered, Psal. 32.1. So sinne makes wretched.

Againe it is true, that the word here applyed to the Apostle, doth not signifie one in disgrace with the Lord; but yet taken by it selfe, it hath that signification, as ap­peares [Page 462] plainely, Iam. 5.1. Weepe and howle for the miseries that shall come vpon you. What miseries? Surely, chiefely miseries in the world to come. And therefore this is but a poore shift of the Papists, to elude our Argument. Now for vse of the point to our selues.

Is it so, Vse 2 that it is a miserable thing, to carrie about but the relikes of sinne? The blessed­nesse of Gods children is here mixed with some mi­serie. And that the best of Gods children are in some degree wretched, in that they carrie about but the remainder of sinne? Surely then, Gods children haue not a perfection of blessednesse in the time of this life, but their blessednesse here is mixed with some mise­rie. Though they be in an happie and blessed estate, and truly blessed in this life, hauing pardon of their sinnes, assurance of Gods loue, the first fruits of the Spirit, and right and title to all the comforts of the Saints of God; yet their blessednesse here is with a mixture of some mi­serie, in that they carrie about the remainder of sinne, and shall carrie it so long as they liue in this world; and that defiles their best actions, and makes them offend their good & gracious God, and grieue his Spirit, and drawes on them many times the afflicting hand of God; and so their blessednesse here is but in part, and shal not be made perfect in respect of full freedome from sinne, till their soules be remoued out of their bodies. And this should make Gods children willingly embrace death, when it comes; death should be welcome to them, because that will set them at libertie, not onely from the miseries of this world, but also from sinne, the greatest burden, griefe, and vexation to their soules all their life long, after their effectuall calling. In this respect therefore, when death comes, they are willingly to yeeld to it, and as it were with both hands to embrace it.

Last of all, Vse 3 is it so, that sinne remaining but in part, makes men miserable in some degree? How then doth sinne raigning and domineering, make miserable? And in what a miserable case and condition are they, that [Page 463] haue in them the whole body of sinne, in the full force and strength of it? Surely, Their miserie is maruelous great and inte­lerable, that haue sinne raigning in them. their miserie must needes be exceeding great and intolerable; take wee but a short view of it; they are miserable within, without, and on euery side. For why? they are in bondage to Satan, and to the lusts of their owne hearts; they are led of the De­uill, at his will and pleasure; they haue in them an accu­sing and guiltie conscience, and that dogs them and fol­lowes them continually; and though it may be for a time benummed and asleepe, yet at length it will awaken, and sometimes they feele the flames of Hell flashing vp in their soules. The good things done by them, as hearing the Word, Praying, and the like, are not onely defiled with sinne, but they are sinnes, and abominable in Gods sight; they are subiect to all the Plagues, Iudgements, and Curses of God, denounced against sinne and sinners in this life, whereof we read Deut. 28. Yea, Deut. 28. Mal. 2.2. the blessings of God are curses to them, Mal. 2.2. And when this life ends, then they enter into a Sea and Gulfe of vnspeake­able, vnconceiueable, and endlesse miserie. For then they shall be seuered from the comfortable presence of God, and from the glorious fellowship of Christ, and of his Angels & Saints, and shall haue eternall fellowship with the Deuill and his Angels, and feele the whole wrath of God on them: It had been better for them to haue been made Toades, then men or women, liuing and dying in that state and condition: for when the Toade dies, there is an end of the miserie of it; but when they die, then begins their endlesse, easelesse, and remedilesse miserie. And let all such as are yet in their naturall state and con­dition, and as yet liue in their sinnes, and will not be re­formed, consider these things; and if Hell haue not taken full possession of their soules, it will make them bethinke themselues of speedie reformation.

Consider we in the next place, that the Apostle brea­king out, and vttering this exclamation, O wretched man [Page 464] that I am! It was (doubtlesse) out of a true sence and fee­ling of his wretchednesse, in regard of sinne still abiding in him, and rebelling against the power of grace that was in him, sometimes leading him as a captiue vnder the power of it. The Apostle, without question, had a liuely sence and feeling of his miserie, and held himselfe in some degree wretched and miserable, by reason of the remain­der of sinne that was in him, continually fighting & war­ring against the power of grace that was in him: and thereupon it was, that he broke out, and cryed out, O wretched man that I am!

Hence then wee are further giuen to vnderstand thus much,

That Gods children, Doct. 2 and such as are truly regenerate, they feele, Gods children account sinne still abiding in them in part, and felt by them rebelling against the power of grace that is in them, their greatest miserie. and they account themselues wretched and miserable, in regard of the remainder of sinne that they find in themselues, euer rebelling against the power of grace that is in them, and they grieue for that miserie of theirs especially, and complaine of it, and desire to be de­liuered from it. Gods children feele themselues tyred and wearied, and as it were worne out with continuall tugging and striuing against the corruption of their hearts, and nothing more troubles them and grieues them, and nothing doe they more complaine of, then the relikes of sinne still abiding in them, and drawing them from their sound obedience to the will of God, and ma­king them sometimes to doe euill. That which Gods children account their greatest miserie, is the sinne that still in part abides in them, and their rebellious lusts ri­sing from that corruption, their vnbeliefe, their dulnesse and deadnesse, and the like: These are the things that most of all trouble Gods children, which they most grieue for, and complaine of, and for which especial­ly they feele and hold themselues wretched and mise­rable.

Wee shall find, that Gods children haue beene able to [Page 465] beare their troubles, euen the greatest troubles, with pa­tience, and they haue quietly suffered reproches, afflicti­ons, imprisonment, banishment, torment, & martyrdome, when their bodies haue beene racked and rent in pieces by most cruell tortures, howsoeuer they were not Stoical and sencelesse in regard of those torments, yet they neuer thought themselues wretched and miserable in respect of them; they neuer broke out on the feeling of them, and said, O poore wretched men that we are! No: they haue found matter of ioy and of reioycing in them, as the Ho­ly Ghost witnesseth of them, Heb. 10.34. Heb. 10.34. They suffered with ioy the spoyling of their goods, knowing, that in Heauen they had a better and an enduring substance. And the Apo­stle saith of himselfe, and of other Ministers of the Gos­pell, 2. Cor. 6.4, 5, 6. 2. Corinth. 6.4, 5, 6, 7, 8, 9, 10. That they found matter of reioycing in necessities, in stripes, and in prisons, in tumults, and in la­bours, &c. And he concludes, vers. 10. As sorrowing, and yet alwayes reioycing; as poore, and yet making many rich; as hauing nothing, and yet possessing all things.

Thus haue Gods children beene affected, in respect of the greatest troubles that haue befalne them in this world. But for the trouble of sinne still abiding in them, and felt rebelling against the power of grace in them, and sometimes leading them as captiues vnder the pow­er of it, that they haue esteemed as their miserie of all mi­series, and that they haue grieued for and complained of especially.

When the Apostle Paul was troubled with temptations to sinne, which Satan suggested to his mind, & he felt his owne corruption ready to stirre him vp to pride, through the abundance of Reuelations, he esteemed those things as beatings and buffettings, and as prickes and thornes in his flesh, 2. Cor. 12.7. Lest I should be exalted out of mea­sure, through the abundance of Reuelations, there was giuen me a pricke in the flesh, the messenger of Satan, to buffet me, because I should not be exalted out of measure. Psal. 119.136. [Page 466] Dauid saith, His eyes gushed out with riuers of water, because men kept not the Law of God. Was Dauid thus grieued for other mens sinnes? Oh then, how was he grieued on the feeling of his owne corruption, still in part abiding in him, and rebelling against the power of grace in him, and sometimes ouer-carrying him to the doing of euill? Without question, that was a most bitter griefe and vex­ation to his soule. And if the righteous soule of iust LOT was vexed from day to day, in seeing and hearing the vnlaw­full deedes of the Sodomites, as the Apostle witnesseth, 2. Pet. 2.8. Doubtlesse, his soule was much more vexed, when he found that he had beene so farre ouer-carried, as that he had committed Incest with his owne daugh­ters, Gen. 19.33. &c. Heb. 11.25. it is said, That MOSES chose rather to suffer aduersitie with the people of God, then to enioy the pleasures of sinnes for a season. Hee would rather endure any aduersitie, then he would yeeld to the corrup­tion of his owne heart, to liue in sinne; hee held and ac­counted that, of all miseries, the greatest; and therefore hee made choice rather to endure any hardnesse with the people of God, then to enioy the pleasures of sinne. And thus (vndoubtedly) it is with all that haue the same Spi­rit and Grace that Moses had, euen with all Gods chil­dren; they esteeme sinne still abiding in them, and rebel­ling against the power of grace in them, and sometimes leading them captiue vnder the power of it, their greatest miserie, and that is the thing they grieue for, and com­plaine of, aboue all things in the world. And the rea­sons of it are these:

First, Reasons. 1 Gods children haue their eyes opened, and they see and well discerne, that sinne still abiding in them, and rebelling against the power of grace in them, is the cause of all other euils and troubles they vndergoe and endure; and that, were it not for sinne still remaining in them, they should be free from all other miseries in the world.

And againe, 2 Gods children are able to apprehend sin still abiding in them, and rebelling against the power of grace in them, and to take notice of it, in the true nature of it, and as it is indeed in it selfe (as namely) that it is vile and odious in Gods sight, and displeasing to God, and in it selfe, and of it selfe, makes them liable to the wrath of God, which no other miserie in the world be­sides doth; their pouertie, their imprisonment, or any other miserie they endure, deserues not the wrath of God in it selfe and of it selfe; nay, they are as highly in Gods fauour in their pouertie, as in their wealth; in pri­son as when they are at libertie. Indeed their carriage in other troubles and miseries, may deserue Gods anger and displeasure: but the troubles and miseries in them­selues, and of themselues, do not, but sinne that still a­bides in them, that doth, in it selfe, and of it selfe, deserue the wrath of God: and this, Gods children haue eyes to see, and they are able to apprehend and to take notice of. And hence it is, euen on these grounds, that Gods chil­dren account sinne still abiding in them, and rebelling a­gainst the power of grace in them, their greatest miserie, and that the spirituall euils they finde in themselues, as their Vnbeliefe, their Dulnesse of minde, their Deadnesse of heart, do most of all trouble them, and those are the things they most grieue for, and complaine of, and for which especially they feele and hold themselues wretch­ed and miserable.

Now then, this being a truth, Vse 1 it first points out to vs a manifest difference that is between Gods children & the men of this world: for why? How Gods children, and the men of this world, dif­fer in their complaines, touching their miseries. Gods children hold sin still abiding in them, their greatest misery, and they account their spirituall euils their greatest euils, and those most of all trouble them, & of those they most of all complaine: but (alas) it is far otherwise with the men of this world; what do they commonly complaine of? and for what do they thinke themselues wretched and miserable; Surely, [Page 468] for nothing but bodily euils; as because haply they are blinde, or lame, or deafe, or they are imprisoned, or they are extreme poore, or the like: and ye shall some­times heare a worldly man or woman crie out, and say, Oh! neuer did any endure such miserie, as I haue, and do vndergoe! And why so? Surely, because they be vnder some grieuous sicknesse, or some extreme paine, or they are vnder extreme pouertie, or the like: but neuer shall you heare a carnall man or woman complaine of their wretchednesse and miserie, in respect of sinne that is in them, and because they are full of spirituall euils; as be­cause they are ignorant of God, and of the wayes of God, because their hearts are hard, and because they are full of vile sinfull lusts, and such like. No, no: those things neuer trouble them, a carnall man or woman ne­uer complaines of those things.

And that this note of difference may be more profita­ble, let vs euery one examine our selues, whether we be affected as Gods children, or no, and whether we haue in vs that Spirit and that Grace that is in Gods children or no. Dost thou finde that when thou art vnder any bodily euill, thou art blinde, or lame, or deafe, or thou art extreme sicke, extreme poore, or in prison, or the like? yea, it may be, many bodily euils are on thee at once.

Dost thou finde, Vse 2 that though thou art not sencelesse in regard of these euils, Triall of our selues, whe­ther we haue the affection, the Spirit, and the life and grace of Gods children in vs, or no. but thou hast a feeling of them, yet thou art most apprehensiue of thy miserie, in regard of sinne, and of spirituall euils that are on thee, and thou ac­countest the sinne that is in thee, thy greatest miserie? Dost thou hold the vnbeliefe of thy heart, thy dulnes in good things, and such like, a greater miserie then thy po­uertie, or thy sicknes, or any other bodily miserie what­soeuer? And canst thou rather desire rather the remouall of thy vnbeliefe, and thy dulnes in good things, then the remouall of thy pouerty or sicknes? and, if the Lord were [Page 469] so pleased, that thy spirituall euils might be remoued, though thy bodily euils were continued on thee, then that thy bodily euils should be taken away, and thy spi­rituall euils continued? is it thus with thee? Certainly, that is a sure euidence that thou hast in thee the affection, the Spirit, and the life and grace of a childe of God: but on the other side dost thou finde, that when thou art pressed with any bodily euill, thou art blinde, or lame, or deafe, or such like, thou art altogether apprehensiue of thy bodily euill, and that sits neere thee, and thou canst bewaile that in the bitternes of thy soule, and crie out in respect of that, O wretched man or woman that I am! and, Neuer did any endure the like miserie that I endure! but as for the sinne of thy soule, thy blindnes of minde, thy hardnes of heart, and vile lusts of it, those neuer trouble thee, and of them thou neuer complainest, they are no burden to thee, thou art a very poore man or wo­man, and withall thou art a wicked, vile and sinfull man or woman, thou art ignorant and gracelesse, and thy po­uerty, that pincheth thee, and that lies hard on thee, and thou feelest the miserie of it, and canst weepe for it; but thy vilenesse and sinne, that neuer troubles thee, and thou neuer bewailest thy selfe in respect of that. Certainly that shewes plainely that thou art of the world, and sa­uorest only the things of the world, and thou art farre from the affections of a child of God; yea, know it who­soeuer thou art; art thou extreme poore and wicked al­so? and dost thou feele thy pouerty, and hast thou no feeling of thy vilenesse and sinne? knowe it for a truth, that the Lord hath begunne to sit in Iudgement against thee: and thy pouerty, thou still continuing in thy vile­nesse and sinne, is but a pledge of more fearefull plagues and Iudgements yet to come on thee, and it is but a be­ginning of sorrowes, Mat. 24.8.

Oh then, let vs euery one herein examine our selues, and see how we stand affected in respect of the sinne that [Page 470] is in vs: and if we would approue our selues to be Gods children, sinne and the spirituall euils that be in vs, must be esteemed of vs as our greatest miserie, yea, though we haue no bodily euill on vs, wee are in health, and our outward estate is prosperous, yet then we must be able out of a true feeling of sinne, and the spirituall euils that be in vs, striuing against grace, and hindering vs in good things, to crie out with the Apostle, O wretched man that I am! if we would be sure that we haue in vs the life and grace of Gods children.

And so for further vse of the point, Vse 3 heere is matter of comfort for thee, Comfort for such as are e­uer complay­ning of their spirituall euils, and groning vnder the bur­den of sinne. whosoeuer thou art, that art euer com­plaining of thy spirituall euils still cleauing vnto thee, and art euer sighing, and groning vnder the burden of thine vnbeliefe, thy dulnes of minde, accounting it thy greatest miserie, to be burdened with these sinfull infir­mities.

Dost thou hold thy selfe wretched and miserable in respect of thy spirituall euils, and are all other miseries thou endurest, thy pouertie, thy sicknes, and such like, nothing to thee, in comparison of thy miserie, because of sinne still abiding in thee, and still rebelling a­gainst the power of grace that is in thee? And couldst thou be content to vndergo any miserie in the world, so that thou mightest be freed from thy spirituall euils? Then comfort thy selfe, thou hast the Spirit, the life and grace of a childe of God, and thou art in the state of grace and of Gods children; thinke on it to thy com­fort.

Note we farther: The Apostle here giues instance in himselfe, O wretched man that I am! The Apostle was a man that had a great measure of Grace and Sanctificati­on, yet he held himselfe wretched and miserable, in re­gard of sinne still abiding in him, and rebelling a­gainst the power of grace that was in him, teaching vs by his example,

That the best of Gods Children ought to bee farre from that fond conceite, Doct. 3 The vanitie of their opinion, discouered, who dreame of perfection of grace in de­gree in time of this life. that they are come to perfection of grace in degree, and haue fulnesse of ioy, and comfort, and need not any more to weepe for their sinnes. That is a fond and foolish opinion of some, who thinke they haue howled and wept for their sinnes, and they haue bin sufficiently humbled for them, and they neede not to weepe any more. That is to indent with God, how farre they will proceede in humiliation.

Though wee haue ioy in beleeuing, and in the appre­hension of Gods loue and fauour towards vs in Christ, and that our sinnes are forgiuen, and that wee haue right and title to all the comforts of the Saints of God both in this life, and in the life to come, and in this respect our hearts doe reioyce with ioy vnspeakeable and glorious; yet in regard of sinne still abiding in vs, and rebelling a­gainst the power of grace in vs, the best of vs all haue cause to cry out, O wretched man or woman that I am, who shall deliuer mee from the bodie of this death!

Come we now to the words following: Who shall de­liuer me from the bodie of this death? These words, Who shall deliuer me? as I shewed, are not to be taken as if the Apostle had beene ignorant who should deliuer him, or as vttered by way of doubting or despayring of deliue­rance; but they are vttered by the Apostle, as it were pan­ting, and breathing, and earnestly desiring deliuerance. The Apostle was alreadie in part freed from the power of his owne corruption, being a man truely regenerate and truely sanctified, yet feeling the remainder of sinne that was in him, still rebelling against the power of grace in him, and finding himselfe in that respect wretched and miserable, hee desires further deliuerance, and more and more to be deliuered, yea, doubtlesse, hee earnestly desi­red a full and petfect deliuerance. And as it was with the Apostle, so is it with all Gods Children. And the point hence is this,

That Gods Children and such as are truely regene­rate, Doct. 4 Gods children sigh and grone vnder the bur­den of sin still abiding in thē, and they ear­nestly desire a full deliuerāce from it, as part of their hap­pinesse. they sigh and grone vnder the burden of sinne still abiding in them in part, and still clogging and troubling them, and they desire deliuerance from it, yea, they ear­nestly pant, and breathe after a full and perfect deliue­rance from the corruption of nature, and from the spiri­tuall euils they find in themselues: they would willingly shake them off, and bee rid of them altogether. GODS Children constantly and continually desire deliuerance from sinne, and from sinfull infirmities, still sticking in them and cleauing to them, and they would thinke it their happinesse in part, to bee altogether freed from them. And for this wee haue not only euidence in this Text, but in other places of Scripture: reade Psalme 51.12. Dauid there prayes thus to the Lord, Stablish me with thy free Spirit. What is that? Why surely, with that Spirit of thine that is euery day more and more to set mee at libertie from vnder the power of Satan, and from vnder the power of mine owne corruption: as if hee had said, O, vouchsafe to mee that good Spirit of thine, and such a measure of thy grace, as I may more and more be freed from the bondage of mine owne cor­ruption. So againe, Psal. 143.10. he prayes to the Lord on this manner, Let thy good Spirit lead mee into the Land of righteousnesse. As if he had said, Let not the corrupti­on of mine owne heart hinder mee in the way of holi­nesse and righteousnesse, but more and more free mee from it by thy grace, and let thy good Spirit so guide me, as I may know what is good, and iust, and righteous, and be able also to practise it. Psal. 119.32. And Psal. 119.32. he de­sires inlargement of his heart, a setting of his heart at libertie, no doubt, from the bondage of corruption, with a promise to runne the way of Gods Commandements, I will runne the way of thy Commandements, when thou shalt inlarge mine heart. 1. Iohn 3.3. saith Saint Iohn, Euerie one that hath this hope in him, purgeth himselfe: euery one that [Page 473] hath hope of glorie when the Christ shall appeare to Iudgement, purgeth himselfe, that is, hee desires and hee endeuours more and more to purge out the corruption of his heart, it is the earnest desire of his heart more and more to haue it clensed out, and to be freed from it, it is the exhortation of the Holy Ghost, Heb. 12.1. to the be­leeuing Hebrewes, and in them to all Beleeuers, that they should cast away, and throw off the sinne that hangeth so fast on, or easily compasseth about: meaning the corrup­tion of their hearts, that they should altogether disbur­den themselues of it. And Mat 6.13. Christ hath taught all that are able truely to call God Father, thus to pray, Deliuer vs from euill, that is, not only from the Deuill, but also from the power of their owne corruption, and from all euils in the World.

Now that which Christ teacheth to pray for, and that which the LORD cals for at the hands of his Children, doubtlesse, they desire to doe, as Dauid saith, Psal. 40.8. I desired to doe thy good will, O my God; yea, thy Law is within mine heart. And therefore this conclusion hath ground in Scripture, That Gods Children sigh and grone vnder the burden of sinne still abiding in them, and they desire deliuerance from it, yea, they breathe after a full and perfect deliuerance from the corruption of their na­ture, and from the spirituall euils they find in themselues, and they would willingly be altogether rid of them: it is the constant and continuall desire of their hearts; and the reasons of it are these,

First, Gods Children find, Reasons. 1 that by reason of the cor­ruption of nature still abiding in them, they are prone to yeeld to temptations to sinne suggested by Satan, and that if the Lord hold backe his grace neuer so little, it makes them yeeld not only consent of will, but to the doing of euill, which is a cut, a wound, and a griefe to their soules.

Againe, Gods Children find much sweetnesse in their [Page 474] libertie and freedome from the corruption of nature in part, in that they are in part freed from it, and they are a­ble in part with freedome of Spirit to serue the Lord, and they would not for all the World be againe in their for­mer bondage.

On these grounds then wee may set this downe for a truth, that Gods Children pant and breathe after deliue­rance from the corruption of their nature, euen after a full and perfect deliuerance from it, and from their spiri­tuall euils, and it is the constant and continuall desire of their hearts, to be altogether freed from them.

Now then first, Vse 1 this againe discouers to vs a manifest difference, Difference be­tweene Gods Children, and such as are yet in their natural state, touching their desire of freedome from the cor­ruption of their hearts, discouered. that is betweene Gods Children and such as are yet in their naturall state and condition: for why? Thus it is with Gods Children, they pant and breathe af­ter a full and perfect deliuerance from the corruption of their hearts, and from their spirituall euils, but it is farre otherwise with them that are yet in their filth and dregs of nature. Alas, they desire nothing lesse then deliue­rance from the sinne that is in them, and from the vile lusts of their owne hearts. No, no: they hold it their happinesse to liue in sinne, and to yeeld to the lusts of their hearts, and they account it euen their chiefe felicity, when they may follow the swinge of their owne corrupt hearts, and nothing grieues them more, then when they are crossed in their sensuall delights and pleasures. Wee find it so in wofull experience. How many haue we, that are giuen ouer to the vile lusts of their owne hearts? And they cannot abide such as will not powre forth them­selues to the same excesse of Ryot, and they hate none more then such as goe about to reforme them, yea, such as are yet in their naturall state and condition, and also in the state of reprobation, their desire to sinne is infinite, ‘they haue in them a will to sinne for euer, Note. if they might liue for euer in this World, euen when they are in Hell, their desire is to sinne as they were on the earth; and [Page 475] therefore their punishment is eternall: that is one rea­son of the eternitie of it.’

And let vs euery one try our selues by the ground of Doctrine now deliuered: Vse 2 A speciall note of tryall, whe­ther we be the Children of God or no. Doest thou hold thy selfe a Childe of God? Euery one no doubt is readie to assume that to himselfe. Doest thou, I say, whosoeuer thou art, hold thy selfe a Childe of God? Then try thy selfe by this particular note: and if thou wouldst indeede ap­prooue thy selfe so to bee, thou must finde thy selfe not only in part freed from the power of thine owne corruption, but that thou also findest sweetnesse in that freedome, and doest pant and breathe after a further de­liuerance, euen after a full deliuerance from it, and that thou doest wish and desire that aboue all things in the World.

This must bee in thee, if thou wouldst make it good to the comfort of thine owne soule, that thou art a Childe of God: and though wee cannot come to bee altogether freed from the corruption of nature, and though wee cannot wholly shake off all sinfull infirmities whilest we liue here in this World, yet if wee hold our selues Gods Children, wee are to looke to this, that it be the desire of our hearts, to bee altogether freed from them, and that we desire it constantly and continu­ally, and that our desire be not a light vanishing moti­on, but that we second our desire with a carefull vse of all good meanes, diligent hearing and reading in the Word of God, Prayer, and the like; yea, let vs bee restlesse and discontent in this respect: that is an holy discontentment, when wee finde our selues clogged with vnbeliefe, with doubting, with distrust, and the like, and we would faine shake them off, and wee cannot, then to bee in a sort dis­content, and euen restlesse in our desire to be rid of them, An holy and comfortable discontent­ment. and in our care to vse the meanes to that purpose, that is an holy discontentment. And know it, whosoeuer thou art, that art thus restlesse, and thus discontented, know [Page 476] it, I say, to thy comfort, that though thou canst not be al­together freed from that spiritual euill that lyes heauy on thy soule, and thou desirest to shake off, and vsest all good meanes to that purpose, yet that euill shall neuer be imputed to thee; though the Lord be pleased to keepe thee in exercise vnder it, yet hee will neuer charge it on thy soule, but will accept thy will and desire to be freed from it, as if thou wert indeed freed from it. Thinke on that to thy comfort.

Note we further, the Apostle saith not, How shall I deliuer my selfe? how shall I set my selfe free from the body of this death? But, Who shall deliuer me from the body of this death? As if hee had said, I am not able by mine owne strength and power to deliuer my selfe: and there­fore who shall deliuer me? Hee goes out of himselfe, to seeke deliuerance from the remaynder of sinne that was in him.

And thus it ought to be with all Gods children; Doct. 5 though they be in part freed from the power of their owne cor­ruption, Gods children cannot free themselues from corrupti­on, stil abiding in them, by a­ny power in themselues. yet they are not able of themselues, by any power in themselues, further to free themselues; no, they must still pray, as Christ hath taught, Lord, deliuer vs from euill; that is, from the euill of sin still abiding in vs. It is Christ that must further deliuer them, as the Apostle subioynes: I thanke God, through Iesus Christ our Lord.

This I note, Vse 1 to shew that first the Papists are decei­ued, Confutation of the Papists. who hold, that a man regenerate hath such power in himselfe, as he is able to keepe himselfe free from mor­tall sinne, as they call it, yea, perfectly to fulfill the Law of God. Vse 2 That is a grosse error. And againe, to shew that they please themselues with a fond and windy conceit, Another vaine conceit disco­uered. whosoeuer they be that thinke they may, at their owne time & pleasure, deliuer themselues from vnder the bon­dage of their owne lusts, they are in thraldome to the lusts of their owne hearts, and they thinke they can at their owne time and pleasures deliuer themselues: they [Page 477] that so thinke, are blinded by the Deuill, and are the De­uils fooles; he hood-winkes them, and makes them neg­lect the timely vsing of meanes, by which God worketh the calling & conuersion of his Chosen, and deliuerance from vnder the power of sinne and Satan, namely, diligent hearing, reading, and meditating in the Word of God, and the like.

Come we now to the last words of this Verse, wherein the Apostle expresseth from what he would be deliuered, namely, from the body of this death. Who shall deliuer me, (saith he) from the body of this death? that is, as we shew­ed, from the massy lump of sin still abiding in me, which is deadly, and in it selfe deserueth death of body, and death of soule.

Now here in the first place obserue wee, that the A­postle desireth to be deliuered and freed from the massie lumpe of sinne hee still felt in himselfe, which hee cals by the name of a body: he saith, Who shall deliuer me from the body of this death? Hee saith not, Who shall deliuer mee from some limme or member of that corruption I still find in my selfe? But, from the body of it. Hee desires to be deliuered from the body of corruption that he still found in himselfe, euen from sinne and corruption, extending it selfe still in part ouer all the powers of his soule. Thus it was with the Apostle, and thus indeed it ought to bee with al that would be like the Apostle, Doct. 6 euen with all and euery one that would finde their hearts taken vp with a true desire of deliuerance, A true and comfortable desire of free­dome from sinne, is a de­sire to be freed from sinne in all the powers of the soule, and in all the parts & mem­bers of the body. and freedome from the corrup­tion of their owne nature. And the point hence is this,

If wee desire to bee freed from the corruption of our owne nature truly, and as we ought to doe, and so as our desire may yeeld true comfort to vs, then it is our desire, and we endeuour, and wee labour, and striue to be freed from the body of sinne, from the massie lump of corrup­tion in all the powers of our soules, and in all the parts and members of our bodies: our desire is to haue corrup­tion [Page 478] and sinne remoued and taken away, not from our minds alone, or from our wils alone, but from all and e­uery power and facultie of our soules, and from all and euery part and member of our bodies. That the whole masse and body of sinne ouer-spreading all the powers of the one, and parts of the other, may be remoued, that is our desire, if we haue in vs a true desire: for indeed that is such a desire, as is suteable and agreeable to that which the holy Ghost requires of vs. 2. Cor. 5.17. 2. Cor. 5.17. saith the A­postle, If any man be in Christ Iesus, let him be a new crea­ture. Ephes. 4.22. And Ephes. 4.22. he saith againe, Cast off the old man, which is corrupt through the deceiuable lusts. And the like exhortations we haue in many other places of Scripture. And the holy Ghost requiring this of vs, euen a new cre­ation, and a casting off the old man, as it were a perfect man, with all the parts and members of a perfect man, surely, our desire is answerable to it, if it be a true desire. And so, if we desire freedome from our owne corruption truly, and as we ought, and so as we may find comfort in our desire, then we desire, as the holy Ghost requires of vs, freedome from the body of sinne, from the massie lumpe of sinne in all the powers of our soules, and in all the parts and members of our bodies. And the reason and ground of it is this,

True Regeneration or sanctification is entire, Reason. it is of the whole man, it is found in all the powers of the soule, and in all the parts and members of the body, sinne and corruption is remoued in part from all the powers of the one, and from all the parts and members of the other, and grace is wrought in part throughout in them that are truly sanctified, according to that of the Apostle, 1. Thess. 5.23. The very God of peace sanctifie you through­out. And therefore it must needs be, that as many as de­sire to be freed from the corruption of their owne hearts truly, and as they ought to desire; and so as they may find comfort in their desire, they desire, and they ende­uour, [Page 479] and they labour, and striue to be freed from the bo­dy of sinne, from sinne throughout in all the powers of their soules, and in all the parts and members of their bodies.

Let no man then, for vse of this, deceiue himselfe, Vse. and thinke that he hath a true desire to be freed from the cor­ruption of his nature, Who they be that deceiue themselues, in their desire of freedome from sinne. because haply hee desires to haue the blindnesse of his mind remoued, and error taken a­way from his iudgement, and yet hath no desire to be freed from the sinfull lusts of his heart. Many there bee that haue a great desire after knowledge, & that their ig­norance may be dispelled & remoued, their desire in that respect is insatiable; which I discommend not: but in the meane time their hearts are ful of Pride, Enuy, Self-loue, Selfe-conceit, Couetousnesse, and the like, and they haue no desire at all to haue their hearts cleansed & freed from those vile lusts. Now such persons, if they thinke they desire freedome from sinne truely and to their comfort, they deceiue themselues, they are farre from that desire that was in the Apostle, & from that desire that is found in Gods children. Gods children, doubtlesse, feele the waight of sinne pressing and lying heauy, not onely on their minds, but on their hearts also, and they desire to be disburdened, as from Ignorance, and Blindnesse of mind, and Error of iudgement: so from Pride, Selfe-loue, Couetousnesse, and other inordinate lusts and euill affec­tions, and indeed from the whole body of sinne, from sin in all the powers of their soules, and in all the parts and members of their bodies.

And this must be thy desire; if thou wouldst find com­fort in thy desire, thou must desire, and labour, and striue for the remouall of sinne from thy minde, wil, affections, memory, conscience, appetite, senses; and that Grace may be wrought in thee throughout, that is an holy and a sanctified desire, the desire of a Child of God, and that will seale vp to thee this comfort, that thou hast in thee [Page 480] the Spirit of grace and sanctification: and therefore ne­uer rest, till thou find that it is the desire of thy heart, to be deliuered from the body of sinne.

Now in that the Apostle here cals the corruption of nature still abiding in him in part, by the name of a body, wee are giuen to vnderstand thus much: I will but touch it briefly; we haue heretofore handled the point.

That the corruption of nature is no light superficiall thing, Doct. 7 The corrupti­on of nature is, as it were, a massie and substantiall body. no shaddow; but it is as it were a massie and sub­stantiall body, though indeed it is no substance, as some haue thought: for then could not the soule be immortall. But it is as a body, and it hath as it were all the dimensi­ons and all the parts of a foule, monstrous, and deformed body, in which are found all sinnes bound vp, as it were, in one body, which breake out as any occasion is offe­red. And hence it is, that the Apostle calls diuers foule sinnes breaking out of this body, Coloss. 3.5. members, Coloss. 3.5. Mortifie your members which are on the earth, fornication, vncleannesse, the inordinate affection, euill concupiscence, and couetousnesse, which is Idolatrie. Yea, the corruption of nature contaynes in it all sinnes; it is as a Roote, or an Ocean Sea, sending out streames and flouds of sinne; so that, as one saith well, If all heresies and sinnes were cea­sed in the world, yet if the Lord leaue a man to himselfe, hee hath in him sufficient matter and spawne to breed all kind of error and sinne, Gal. 5.19. Gal. 5.19.

The Apostle hauing reckoned vp many workes of the flesh, he is forced to conclude, Vers. 21. and such like, as not able to reckon vp all. ‘And indeed, if a man from his infancy were seuered from the company of men, Note. and did liue in the wildernesse, where he could neither see, nor heare any euill, yet so great is the corruption of his owne nature, that his owne heart would teach him to doe wickedly.’ I am not able to expresse the greatnesse of the corruption of mans degenerate nature. No surely, if an Angell should come from heauen, he were not able [Page 481] to expresse it: and therefore for the vse of this,

Let no man thinke it a small matter, Vse. a light & trifling thing, to be in his naturall condition. It is no small matter for a man to be in his naturall state and con­dition. Some there be that please themselues, and thinke themselues in very good case, onely because they are free from some grosse actuall sinnes; they are no Drunkards, no Whoremongers, or the like. Poore soules! they deceiue themselues: this they may be by restrayning grace, and yet lie wallowing in the puddle of their owne filthinesse. And know it, who­soeuer thou art, it is not only thy actuall transgression of Gods Law, that makes thee lyable to Gods wrath, but it is also thy naturall corruption, yea, that chiefly, that be­ing the mother-sinne, and the roote of all other sinnes, that doth stand vp betweene thee and Gods fauour, and make thee lyable to Gods curse and euerlasting perditi­on. And therefore labour thou to see the greatnesse of thy naturall corruption, and to see thy selfe vnder the wrath of God in regard of that, and seeing it, bewayle and lament for that aboue all things in the world, yea, when thou humblest thy selfe for any knowne actuall sin, then looke thou bewayle the corruption of thine owne heart, as the roote and mother of that and all other thy sinnes. For haply thou mayst acknowledge some knowne actuall sinne, out of selfe-loue, or for feare of shame, or punishment, or the like: and vnlesse by that sinne thou be brought to haue a sense and sorrow for the mother of that and all other thy sinnes, thou shalt neuer find ease and refreshing from Christ. Hee came not to call the righte­ous, Matth. 9.13. but sinners to repentance: Matth. 9.13. and not euery sinner, but that sinner that condemnes sinne in himselfe, and especially the mother sinne, and is weary, and loden, and grones vnder the burden of it, Matth. 11.28. Matth. 11.28.

Now further, the Apostle addes, the body of this death, or, this body of death, that is, which is deadly in it selfe, and of it selfe deserues death, and makes mee lyable to death temporall, and death eternall.

We see then, Doct. 8 that the best of Gods children, euen such as the Apostle was, The best of Gods children haue that in them, that in it selfe, and of it selfe, makes them lyable to death tem­porall, and death eternal. though they haue but the remaynder of sinne in them, yet they haue that in them, that of it selfe, and in it selfe deserues death of body, and death of soule, they haue in them a body of death, euen that which in it selfe, and of it selfe, makes them lyable to death temporall, and death eternall: for why? they haue still abiding in them in part, that which is contrary to the perfect purity & holinesse that is required in the Law of God, and is in it selfe truly and properly sinne, and the wages of sinne is death, Rom. 6.23. Ezech. 18.4. Gen. 2.17. Rom. 6.23. And the soule that sin­neth, and is guiltie of sinne, shall die, Ezech. 18.4. accor­ding to that threatning, Gen. 2.17. In the day thou catest thereof, thou shalt die the death.

Obiection. Obiect. Iam. 1.15. the Apostle saith, When lust hath conceiued, Iam. 1.15. it bringeth forth sinne, and sinne when it is finished, bringeth forth death. Therefore naturall corruption, of it selfe, and in it selfe, makes not lyable to death.

I answere, Answ. The purpose of the Apostle in that place, is not to put a difference betweene naturall corruption, and actuall sinne, in regard of the desert; as if actuall sinne de­serued death, and made men lyable to death, and that concupiscence or naturall corruption did not so: but to shew that God tempteth no man to sinne, Iam. 1.13. as it is Ʋers. 13. but that he is tempted, enticed, and drawne to sinne by his owne concupiscence. And he puts downe the fruits of concupis­cence, or naturall corruption, that it enticeth & draweth to sinne, and that it brings forth sinne and death: and therefore still it remaynes a truth, that the best of Gods children hauing but the remaynder of sinne in them, they haue that in them, which in it selfe, and of it selfe, makes them lyable to death temporall, and death eternall. And therefore for the vse of this,

Gods children, Vse. euen the best of them, are to acknow­ledge it Gods mercy, that they are not throwne to hell; they haue that in them, that deserues hell. And if the best [Page 483] of Gods children haue that in them that deserues hell, The best of Gods children haue that in them that de­serues hell, and they that haue sinne in them in the ful force of it, haue that in them that de­serues the hot­test fire of hell. what then haue they that haue the body of sinne, in the full force and strength of it breaking out with many foule actuall sinnes? Surely, they haue that in them, that de­serues the hottest fire of hell; and they are but vnder Gods patience and long sufferance; and that they are suffered to liue many yeeres on the face of the earth, it is but the patience of God towards them, they are euery moment subiect to the strokes of Gods hand, to plagues and Iudgements in this world, and to euerlasting perdi­tion in the world to come; and it is a foolish plea that some vse, when they are told of their sinnes, and that by the least of their sinnes, they deserue hell and damna­tion.

Oh, say they, I hope there is no such matter. Will the Lord damne my soule for a little Swearing, for a little Idle and Foolish talking, and for a little Merriment? No, no: I hope there is more mercy with the Lord then so: I pray God I neuer doe worse, and then I hope I shall doe well inough. Poore soule! Thou speakest ignorantly and foolishly. Dost thou not ill inough to prouoke the Lord to anger, and to damne thee body and soule? This thou dost by the least of thy sinnes; and though God be mercifull, yet he is iust also, and it stands with his Iustice, to damne thy soule for the least of thy sinnes, thou liuing and dying in it without repentance. And therefore thinke not that the Lord should deale hardly with thee, if hee should damne thy soule and body for thy Swearing, thy Idle and Foolish speaking, vnlesse thou repent of those sinnes: for the least of those sinnes deserues death and damnation, and it is Gods mercy in Christ, that the best of Gods children are not thrown to hell, for the remayn­der of sinne that is in them, though they had no other sinnes at all.

OVr Apostle hauing vttered his complaint, in regard of sinne still abiding in him, and rebelling against the power of grace in him, O wretched man that I am, who shall de­liuer me from the body of this death! and made knowne his desire to be deliue­red, and from what hee would be deliuered; heere in the first words of this verse, hee subioynes matter of comfort and consolation in and through Christ, for which he giues thankes to God, and he saith, I thanke God through Iesus Christ: whome he further stiles by his Title, (Lord) appropriating that title to himselfe and o­ther true beleeuers, through Iesus Christ our Lord.

Now not to meddle with the words following, but to keepe within the compasse of these wordes, containing matter of comfort, whereby the Apostle did cheere vp himselfe, I will briefely lay forth the sence and meaning of them.

I thanke God. Interpretation Some would haue these words read thus: The grace of God through Iesus Christ. But indeede they are mistaken. In the Originall word, it is the same that we haue, Rom. 1.8. [...]: I thanke my God. And it is rightly rendred, I thanke God: (that is) I blesse God, I prayse God, or I giue him thankes. Through Ie­sus Christ. These wordes haue respect, and looke backe to that the Apostle said verse before, Who shall deliuer me? Which being vttered by him (as I told you) as it were panting and breathing after deliuerance. Heere he sub­ioynes matter of comfort in and through Iesus Christ, that in him he should be deliuered: for so the sentence is to be supplied, to make vp the full sence and meaning. As if the Apostle had said, Through Iesus Christ, I shall be de­liuered, [Page 485] I certainly expect & looke for and full and perfect deliuerance from the p wer of sinne still abiding in me, and from the guilt of sinne: for both these are here to be vnderstood, as may easily appeare by the connexion of this Text, with that which followeth, Chap. 8. Now then, there is no condemnation to them that are in Christ Iesus.

And so these words through Iesus Christ, they carrie this sence; I am perswaded, I rest on it, that through Iesus Christ, I shall haue a full deliuerance from the power of sinne, and from the guilt of sinne, for which I blesse God, I thanke God, through Iesus Christ.

The Apostle addes our Lord: (that is) our Lord, not on­ly as he is Lord ouer all creatures by right of creation, but in more speciall manner, and that in a double respect: First, in respect of free donation from his Father, Iohn 17.9. Iohn. 17.9. Secondly, in respect of his worke of Redemption, 1. Cor. 6.19.20. Ye are not your owne: 1 Cor. 6.19.20. for yee are bought for a price. Christ hath redeemed you with his owne bloud, and therefore you are his, he is Lord ouer you.

Thus then conceyue we these words; I thanke God through Iesus Christ our Lord. As if the Apostle had said, I blesse God, I praise God, and I giue God thankes, that in and through Iesus Christ I certainly expect and looke for deli­uerance, yea I am fully perswaded, and I rest on it, that in and through him, I shall haue a full and perfect deliuerance from the power of sinne still abiding in me, and from the guilt of sinne, euen in and through him who is my Lord and yours, and the Lord of all true Beleeuers, both by douation and free gift from his Father, and by right of Redemption.

First, here we see, we may easily obserue it, that the A­postle breaking out into a complaint of his wretched­nes in regard of sinne still abiding in him in part, and de­siring deliuerance from the power of sinne, and from the guilt of sinne, euen panting and breathing after it, he found no comfort in himselfe, or in any thing that was in himselfe, or in any other, but only in Iesus Christ.

He found nothing that was able to free him from the power of sinne, and that might pacifie his conscience, in respect of the guilt of sinne, either in himselfe, or else­where in the world, but only in Iesus Christ: and hauing before cried out, O wretched man that I am, who shall deli­uer me from the body of this death! Here he gathers com­fort to himselfe, and cheeres vp his soule, that in Iesus Christ deliuerance was to be found, and he saith, I thanke God through Iesus Christ, I shall be deliuered. The point hence is this:

That the soule of man or woman being troubled in respect of sinne, Doct. 1 The minde & conscience wearie, and lo­den, and gro­ning vnder the burden of sin, findes no ease, comfort or re­freshing, till it come to rest on Christ. feeling the waight and burden of it pressing and lying heauie on it, yea, the soule of man or woman feeling but the remainder of sinne, and sinfull infirmities, that still sticke and cleaue to it, (for that was the Apostles case) I say, feeling but the remainder of sin pressing, and lying heauie on it, and being weary and lo­den with the burden of it, it findes no ease, no comfort, no refreshing in it selfe, or in any thing else-where in the world, but only in Iesus Christ, the minde and conscience weary, and loden, and groning vnder the burden of sin, cannot possibly be eased or comforted, and refreshed, till it come to rest on Christ, in him alone is ease, comfort, and refreshing to be found to the wearie soule, and to the poore distressed minde and conscience. And hence it is that Christ is called, Isai. 9.6. The Prince of Peace, Isai. 9.6. Vnto vs a Childe is borne, and vnto vs a Sonne is giuen, and he shall call his name, Wonderfull, Counsellor, The mightie God, The euerlasting Father, The Prince of Peace.

And he is called our peace, Ephes. 2.14. Ephes. 2.14. He is our peace, who hath made of both one, and hath broken the stop of the partition Wall. Rom. 5.1. Rom. 5.1. The Apostle saith, that being iu­stified by faith, we haue peace toward God, through our Lord Iesus Christ. And hence, doubtlesse, it was, that the A­postle saith, 1. Cor. 2.2. 1. Cor. 2.2. He esteemed to knowe nothing saue Iesus Christ, Philip. 3.8, 9 and him crucified. and Philip. 3.8, 9. The A­postle [Page 487] saith, He counted all things losse, and iudged them to be dung, in respect of this, that he might winne Christ, and be found in him. And Christ himselfe calls all that are weary, and loden, and grone vnder the burden of their sinnes, to come to him, with a promise that in him they shall finde ease, comfort, and refreshing: Mat. 11.28. Mat. 11.28. Come vnto me, all ye that are wearie and laden, and I will ease you.

These and many other testimonies of Scripture do make this manifest, that in Christ alone, the poore wea­rie soule, and the distressed minde and conscience findes ease, and comfort, and refreshing, in respect of freedome from the guilt of sinne: and the reason of it is this:

In Christ alone is found that which is able to answer the iustice of God, and to appease his anger for sinne, Reason. euen fulnesse of merit is found in his bloud alone, for the taking away both of the guilt and punishment due to sinne: he being God and man in one person, his death and suffering is of infinite merit for the taking away of sinne; and therefore it must needes be, that in Christ a­lone is ease, comfort, and refreshing to be found to the weary soule, and to the poore distressed minde and con­science, and the soule of man or woman troubled for sin, and tyred out, feeling the waight and butden of sinne pressing and lying heauie on it, can finde no ease, comfort or refreshing in it selfe, or in any thing else-where in the world, touching freedome from guiltines of sinne, but only in Iesus Christ: and this being a truth, Vse 1

For vse, it meetes with a Popish error; That error of the Papists confuted, that peace of con­science to­wards God, may be had by inherent holi­nes, and by the merit of good workes. it is held and taught by the Papists, that peace and quietnes of consci­ence, euen towards God, may be had by inherent holi­nesse, and by the merit of good workes, that a man may haue his conscience quieted and pacified in respect of Iustification, and freedome from guiltines of sinne, by his owne inherent holines, and by the merit of his owne good workes. That is a grosse error, and it cannot stand [Page 488] with the Truth now deliuered. Luther reports, that hee in his time obserued many Papists, that tooke great paines, and on meere conscience did as much as was pos­sible for them, in Fasting, Prayer, and other exercises; and all to this end, that they might finde quietnesse, and peace of conscience; and yet the more they laboured, the more they were stricken downe with feare, and especial­ly when they came to the houre of death; then (saith he) I haue seene them exceeding fearefull, yea, I haue seene sometimes Murtherers and others, executed as noto­rious Malefactors, dye more comfortably, then they did.

This Luther obserued in his time. And no maruell though it were so: for it is not possible, that the con­science should be pacified touching freedome from guil­tinesse of sinne, by any good thing found in vs, or done by vs for the merit of it; no, I dare bee bold to say, that Christ his fulfilling of the Law of God cannot pacifie the conscience, in respect of the guiltinesse of sinne: for then Christ dyed in vaine, and therefore it is a grosse errour to say, that peace of conscience towards God may bee had by inherent holinesse, and by the merit of good Workes.

Againe, for a second vse: is it so, that in Christ alone is found ease, comfort and refreshing to the weary soule, and to the poore distressed minde and conscience? Can­not the soule that is wearied with the burden of sinne, bee eased and comforted, Vse 2 till it come to rest on Iesus Christ?

The learne wee, Where Gods Children fee­ling their sin­full infirmities lying heauy, on their soules, are to seek for ease, comfort, and refreshing. when sinne lyeth heauie on our soules, and wee feele the waight and the burden of it, yea, we being Gods Children, and feeling sinfull infirmi­ties lying heauy on our soules which we are wearie of, and would willingly shake off, and cannot; learne wee, I say, where wee are to seeke and to looke for ease, com­fort, and refreshing. Surely not in our selues, nor in any [Page 489] thing in our selues, nor else-where in the World, but on­ly in Iesus Christ the Store-house of all true comfort.

Some there be that much complaine of their sinfull in­firmities, and it is a good complaint; I doubt not but they are the deare Children of God that so complaine, and they say sometimes, Oh, if I might come to such a measure of faith, or such a measure of trust in God, or such a measure of ioy and delight in good things, and such like, I should bee well, my minde would then bee at ease and quiet.

Indeed, I grant, if thou hadst that measure of faith, of trust in God, and delight in good things thou desirest, it would yeeld thee much comfort, because it would strong­ly seale vp to thee thy being in Christ: yet thou must know, that still thy comfort comes from Christ, ‘it is not the measure of thy faith, Note. nor the measure of any other grace that is in thee, because it is so great or so strong, and because of the excellencie, goodnesse and dignity of it,’ that yeelds thee comfort, but because faith hath an eye to Christ, and from him drawes downe comfort, and because other graces doe euidence to thee thy being in Christ; and so from Christ alone, still comes all thy com­fort and peace to thy soule. And therefore rest not in a­ny grace or goodnesse in thy selfe, as the ground of thy comfort, though it may yeeld thee much comfort, in that it giues thee assurance that thou art in Christ; yet still for the ground of thy comfort, goe out of thy selfe, and seeke for that in Christ alone: in him alone shalt thou find ease, comfort, rest, and refreshing to thy wearie soule.

Note wee further, the Apostle hauing cryed out, O wretched man that I am, who shall deliuer mee from the bo­die of this death! here hee cheeres vp himselfe with this, that certainly in Christ he should haue a full deliuerance from the power of sinne.

Thus may Gods Children comfort and cheere vp themselues: That howsoeuer they now are troubled with [Page 490] many sinfull infirmities, How Gods Children may comfort and cheere vp thē ­selues, though they bee trou­bled with ma­ny sinfull in­firmities. Philip. 1.6. 1. Cor. 13.12. that presse them and lye heauie on them, yet one day in and through Christ they shall be fully and altogether freed from them: The Lord hath be­gunne his good worke of grace in them, and hee will perfect it, Philip. 1.6. and they shall one day know as they are knowne, 1. Cor. 13.12. And therefore comfort thy selfe, whosoe­uer thou art, that feelest the want of holinesse and san­ctification, and art euer complayning of that want: here is ground of comfort for thee. Hast thou the first fruits of the Spirit? an hatred of all sinnes, a constant purpose to please God, and a true feare of God, and hereby eui­dence that thou art in Christ? Then comfort thy selfe: hee will not only free thee from the guiltinesse of sinne, and from the punishment due vnto thee for sinne, but he will one day also free thee altogether from the power of sinne, and thou shalt one day be fully and perfectly san­ctified, and bee inuested with the perfect and glorious I­mage of Iesus Christ.

In the next place obserue wee, that the Apostle here speaking of his deliuerance from the power of sinne, and from the guiltinesse of sinne through IE­SVS CHRIST, hee doth not barely affirme it, and speake of it, but hee affirmes it, and speakes of it with thankesgiuing to God, hee saith not barely, Through Iesus Christ I shall bee deliuered: but I thanke God, I blesse God, and I giue him thankes through Iesus Christ, I shall haue deliuerance. Hee remembers this great benefit of deliuerance from the power of sinne, and from the guiltinesse of sinne through Christ, and speakes of it with hearty thankes to God for it.

Now, that which the Apostle did, that must wee doe, euen as many as would approoue themselues to bee such as the Apostle was, that is, truely regenerate, and Gods Children: his example must be our patterne, and the dutie hence is this,

That wee must neuer mention and speake of GODS Doct. 2 [Page 491] benefits and mercies vouchsafed vnto vs, We must blesse God, and giue him prayse for good things past, present, or to come, e­specially for the good things of the life to come, whensoeuer wee either thinke or speake of thē. and especially heauenly and spirituall benefits, as freedome from sinne, hell, death, and damnation, the fauour of God, comfort in Christ or the like, but wee are to haue our mouthes o­pened in magnifying and praysing God for the same; whensoeuer wee either thinke or speake of Gods bles­sings, benefits and mercies vouchsafed vnto vs, yea, the blessings and good things we hope for, and expect, and looke for at the hands of the Lord, and especially hea­uenly and spirituall good things, such as concerne life and saluation, and the euerlasting good of our soules, we are not barely to thinke or speake of them, but so to thinke, and so to speake of them, as that wee giue the Lord his due prayse and glorie, and in thinking and speaking of them, our hearts must be enlarged, and our mouthes opened, in giuing prayse and thankes to the Lord for the same; wee must blesse God, and giue him prayse for good things past, present or to come, especial­ly for the good things of the life to come, whensoeuer we either thinke or speake of them.

Thus did the holy Apostle: we find it in the beginning of most of his Epistles, that hee breakes out into prayse and thankes to God, for spirituall good things bestowed on himselfe, and on the Church and Saints of God to whom he writ, as Rom. 1.8. I thanke my God, Rom. 1.8. through Ie­sus Christ, for you all, because your faith is published throughout the whole World. 1. Cor. 1.4. 1. Cor. 1.4. I thanke my God alwayes on your behalfe, for the grace of God which is giuen you in Iesus Christ. Ephes. 1.8. Blessed be God, Ephes. 1.3. euen the Fa­ther of our Lord Iesus Christ, which hath blessed vs with all spirituall blessing in heauenly things in Christ. And so in o­ther of his Epistles. And thus did the Apostle Peter, 1. Pet. 1.3. saith he, 1. Pet. 1.3. Blessed bee God euen the Father of our Lord Iesus Christ, which according to his abundant mercie hath begotten vs againe vnto a liuely hope, by the Resurrection of Iesus Christ from the dead.

And the holy man of God, Dauid, though hee made precious account and reckoning of Prayer, and vsed it much and often, yet Prayse and Thankesgiuing to God hee held and accounted most excellent, and that hee vsed seuen times a day (that is, often) a certaine number being put for an vncertaine. Psal. 119.164. Psal. 119.164. Seuen times a day doe I prayse thee, because of thy righteous iudgements, and hee composed and made many Psalmes purposely of Prayse and Thankesgiuing to God, Psal. 103.1, 2. Psalme 103.1, 2. he stirres vp himselfe, and cals on his owne soule, and all that was within him, to prayse the holy Name of the Lord, for his mercies and benefits in pardoning his sinnes, in redee­ming his life from the graue, and crowning him with mercie and compassion.

This hath beene the practice of the holy Seruants of God in all Ages, to prayse the Lord for his mercies and benefits bestowed on them, & especially for spirituall and heauenly blessings: and this ought to bee our practice, if we would approoue our selues to be guided by the same Spirit that they were; whensoeuer wee either thinke or speake of good things past or present bestowed vpon vs, or the good things we hope for from the Lord, especial­ly good things heauenly and spirituall, wee are to haue our hearts enlarged, and our mouthes opened in magni­fying and praysing God for the same; that is our dutie, and there is reason for it. The reason and ground of it is this,

The glorie and prayse of God is the principall end of all his actions, Prou. 16.4. Prou. 16.4. The Lord made all things for his owne sake: that is, for his glories sake it is, that wee are taught to pray for in the first place, that his name may bee glorified, and it is the shutting vp of all our Petiti­ons: Thine, O Lord, is Kingdome, power, and glorie. It is the end of all the blessings of God bestowed vpon vs. Therefore are blessings and good things bestowed on vs, That wee should set forth the vertues of God, as the [Page 493] Apostle speakes, 1. Pet. 2.9. 1. Pet. 2.9. that wee should magnifie the Power, Wisdome, Goodnesse, and Mercie of God, in be­stowing good things on vs, and especially good things heauenly and spirituall.

And therefore doubtlesse, this is a dutie incumbent, and lying on vs, That whensoeuer wee either thinke or speake of good things alreadie bestowed on vs, or good things we expect and looke for from the Lord, especially good things heauenly and spirituall, our hearts are to be enlarged, and our mouthes opened, in magnifying and praysing God for the same.

Now this is a dutie little thought on, Vse 1 or at least little practised by many in the world. Reproofe of such as are carelesse in the practice of this duty of thanks­giuing to God, for good things. Where is (almost) that man, or woman, that giues true prayse to God for the good things of this life bestowed vpon them? Haply, for forme and fashion, they vtter sometimes a few words; I prayse God, or I thanke the Lord, for this or that good thing. But where is that enlarging of the heart, and that feeling affection, opening the mouth wide in praysing God, that was in Dauid? 1. Chr. 29.10, 11, 12, 13. 1. Chron. 29.10, Blessed be thou, O Lord God of Israel our Father, for euer and euer. Thine, O Lord, is Greatnesse, and Power, and Glorie, and Ʋi­ctorie, and Praise: For all that is in the Heauen and Earth, 11 is thine: thine is the Kingdome, O Lord, and thou excellest as Head ouer all. Both Riches and Honour come of thee, 12 and thou reignest ouer all, and in thine hand is Power & Strength, and in thine hand it is to make great, and to giue strength vn­to all. Now therefore, our God, wee thanke thee, 13 and prayse thy glorious Name. He could not find words sufficient to set forth the affection of his heart.

Where is this manner of praysing God to be found? Surely, it is hard to be found amongst men. Well, as the Prophet saith, Hosea 4.15. Though Israel play the harlot, Hosea 4.15. yet let not Iudah sinne.

So I say in this case, Ʋse 2 Howsoeuer others neglect this dutie, yet let not such as feare the Lord, forget it; let [Page 494] them with feeling hearts magnifie the Name of the Lord for good things bestowed vpon them, Such as feare the Lord, are with seeling hearts to mag­nifie the Name of the Lord, for good things bestowed on them, especi­ally spirituall good things. Rom. 8.17. especially for spi­rituall good things. Wee are to prayse God for the least bit of bread we haue to put into our mouthes, much more are wee to magnifie his Name, for freeing vs from the power of Sinne, Hell, Death, and Damnation, and ma­king vs his Children, his Sonnes and Daughters, yea, heires, euen ioint-heires with Christ, Rom. 8.17. and by him giuing vs certaine Title to an Inheritance euerlasting, in his owne Kingdome.

Oh, these things are to affect our hearts and soules, and for these we are to magnifie the Name of the Lord espe­cially: yea, not onely in word to prayse God for these spirituall blessings, but to yeeld to him, in lieu of them, reall thanksgiuing; Reall thanks­giuing is to be yeelded to the Lord. to labour to answer the Lords mercy in these things, by yeelding to him all holy obedience, and by walking humbly before him all the dayes of our life; euen out of a feeling acknowledgement of his good­nesse and mercy towards vs in these things, to breake out and to say with Dauid, 2. Sam. 7.18. 2. Sam. 7.18. Lord, what am I? And who am I, that thou shouldest thinke on me, & chuse me to Life and Saluation, free me from Sinne, and Hell, Death, and Damnation, making me thy Child, and an Heire of Heauen? Oh what shall I render to thee for these great and vnspeakable mercies! Thus ought we to be af­fected, in respect of spirituall good things and blessings bestowed on vs; and out of a feeling of them, to breake out into magnifying and praysing the Name of the Lord.

And a little to quicken vs vp to this dutie: Motiues stir­ring vs to the practice of this dutie. know, that truly to prayse God, is the most excellent thing wee can doe whilest wee liue here in this world: It is that which the Angels doe in Heauen, and it is that we shall doe for euer in the life to come; yea, it is the most comfortable thing we can performe: Nothing seales vp more comfort to the soule then this, to be able from the bottome of the [Page 495] heart to prayse the Lord, and to giue him the glorie that is due to his Name. ‘ Note. An hypocrite may pray to the Lord from the bottome of his heart, euen out of his selfe-loue, but he cannot truly, and from the bottome of his heart, prayse the Lord, and giue due glorie to his Name.’

And therefore, if thou wouldest bee exercised in that dutie that is most excellent, and will yeeld thee most comfort, remember to magnifie and to prayse the Name of the Lord for good things bestowed on thee, and especially for good things Heauenly and Spirituall; that is the dutie of euery child of God.

Now, in the last place, the Apostle addes, Our Lord: that is, as wee shewed, my Lord, and your Lord, and the Lord of all true Beleeuers, both by free donation from his Father, and by right of Redemption. Hence I might stand to shew,

That as many as acknowledge Christ their Iesus, must also acknowledge him to be their Lord, and must take his yoke on them. And therefore in vaine doe they hold Christ to be their Sauiour, and to haue borne the burden of their sinnes, who neuer submit their necks to his yoke. But of this we haue spoken heretofore; therefore I passe by it: onely note in a word,

That Christ is the Lord of all true Beleeuers in speciall manner, they being giuen to him of his Father, Doct. 3 Christ is Lord of all true Be­leeuers in spe­ciall manner, and hath a spe­ciall care ouer them. and hee hauing redeemed them, he is Lord ouer them in speciall manner. And therefore doubtlesse hee carries a speciall hand ouer them, and hee gouernes them in speciall man­ner; he guides them in the way to Heauen; he exerciseth them vnder afflictions and trials, to spirituall obedience; hee supports them in their troubles; hee defends them a­gainst the rage of all enemies whatsoeuer. And to this purpose speakes the Apostle, Ephes. 1.22. sayth he, Ephes. 1.22. Christ is made Head to his Church, to guide and gouerne it, as an Head in speciall manner; but as for all other things, they [Page 496] are made subiect vnder his feet. So that out of all que­stion, Christ hath a speciall care of his Church, and mem­bers of it; hee guides and gouernes them in speciall manner.

And this for the vse of it, Vse. Comfort to all true members of Christ; they need not feare any aduersarie power. Matth. 28.18. is a ground of sweet comfort to all true beleeuing members of Christ; and this may cheere them vp against the feare of any aduersarie power whatsoeuer. For why? Christ, to whom all power is giuen, Matth. 28.18. is their Lord in speciall manner, and hee will certainely guide them in the way to life and saluati­on, and protect and defend them against the enemies of their saluation. Ioh. 17.2. Yea, himselfe sayth, Iohn 17.2. All power was giuen him of his Father, ouer all flesh, that hee should giue eternall life to them that hee hath gi­uen him.

Let then the Deuill, Antichrist, and all the enemies of the Church, rage and swell, and doe what they can a­gainst the Church and members of it, they shall neuer preuaile to the hurt of one soule that belongs to Christ; He hath all the enemies of his Church vnder his feet, to tread them downe to Hell at his pleasure; and they may as soone, and as easily, pull Christ out of his Seat in Hea­uen, as one of his members out of his hands: And that is an excellent comfort to all that truely beleeue in Christ.

NOw before wee come to the words following, Rom. 7. ver. 24.25. an Obiection is to be remoued, that some bring a­gainst our Argument, by which we proue the Apostle to be truely regenerate, gathered from his Exclamation, O wretched man that I am who shall deliuer me from the body of this death! And his thanksgiuing subioyned, I thanke God, through Iesus Christ our Lord. For hence wee thus reasoned. The Apostle groned vnder his miserie, in re­gard of sinne still abiding in him, and desired deliuerance from it, and gaue thanks to God for deliuerance through [Page 497] Iesus Christ our Lord. And therefore he was a man truly regenerate.

Now against this Argument, Obiect. some obiect on this man­ner: (Say they) In that the Apostle complaines of his wretchednesse, in regard of sinne that was in him, and saith, Who shall deliuer me from the body of this death? and subioynes the grace of God through Iesus Christ; it shewes, that he was a man as yet not deliuered from his sinne, but that the grace of God, through Iesus Christ, might in time deliuer him: And therefore (say they) this is no good Argument to proue the Apostle regenerate, and his being in the state of grace, and that he was a man truly regenerate, because he cryes out, O wretched man, who shall deliuer me from the body of this death! and then subioynes, The grace of God, through Iesus Christ our Lord. So lyes the Obiection. The Answer to it is easie.

It stands partly on a wrong translation of some part of the Text.

I answer to it, It appeares plainely by the Context, Ans. that the Apostle complained of his wretchednesse, in re­gard of the remainder of sinne still abiding in him; and from that he desired to be deliuered.

And againe, the Apostle saith not, the grace of God through Iesus Christ; but, I thanke God, I giue thankes to God through Iesus Christ. Hee being able to blesse God, and to giue him thankes, that in part hee was deliuered, and did certainly expect full deliuerance from the power of sinne through Iesus Christ, it is a plaine euidence, that he was a man truly regenerate, and in the state of grace: for indeed, none but such as be truly regenerate, and in the state of grace, and none but such as be in Christ, can blesse God for his mercie towards them, in respect of any good thing bestowed on them, or any good thing that they expect or looke for, from the hands of God. And not to passe from this without some vse of it,

Know it, whosoeuer thou art, Vse. that thou canst not [Page 498] blesse God, Men cannot blesse God, for any good thing bestowed on them, with comfort, vn­lesse they be in Christ. and giue him thanks for any good thing be­stowed on thee, with comfort, vnlesse thou be in Christ; No, not for good things spirituall: As haply, thou art enlightened, and thou knowest God, who is goodnesse it selfe, and thou hast the knowledge of many other good things; yet canst thou not blesse God with comfort for that illumination and knowledge, vnlesse thou be in Christ: Much lesse canst thou blesse God with comfort for outward good things; as Meat, Drinke, Apparell, House, or Land, or the like. No, no; good things, whe­ther spirituall, or outward, bestowed on thee, they are but giuen thee, to leaue thee without excuse, and further to encrease thy iudgement, vnlesse thou be in Christ, and in the state of grace.

Therefore if thou wouldest blesse God, and giue him thankes for good things bestowed vpon thee, with com­fort, thou must be able to vse the Apostles forme of prayse and thanksgiuing, Ephes. 1.3. Ephes. 1.3. Blessed be God, who hath blessed me with spirituall, yea, with those temporall blessings I doe enioy in Christ.

And if thou aske me, Question. how that is to be done?

I answere thee; Answ. Labour to haue part in the merit of Christ, to apprehend, and to apply the merit of his death to thy selfe, and then thou shalt be able to blesse God with comfort, for good things vouchsafed to thee, because then they are giuen to thee as pledges of Gods loue, and as blessings to thee, in and by the merit of Christ.

Come we now to the words following; Then I my selfe in my mind serue the Law of God, but in my flesh the Law of Sinne. In these words the Apostle concludes his speech touching the Spirituall Combat, briefely setting downe the summe and substance of it, still giuing instance of it in his owne person, Then I my selfe, &c. The connexion of these words, with fore-going matter, is thus: The Apostle hauing cryed out, O wretched man that I am, who [Page 499] shall deliuer me from the bodie of this death! and then chee­red vp himselfe with comfort in and through Christ: In these words hee concludes to his comfort, that hee was not wholly captiued to sinne: but though his flesh and corruption still in part abiding in him, did much trouble him, yet in his minde he serued the Law of God. Then I my selfe (saith he) in my mind serue the Law of God, but in my flesh the law of sinne.

Now here the Apostle insisting in his owne person, I my selfe, diuides himselfe into two parts, minde and flesh; In my minde, In my flesh. And then hee makes knowne what he did in respect of these two parts, as, namely, that in his mind he serued the Law of God, and in his flesh he serued the Law of sinne. And so we see the dependance of these words on foregoing matter, and the generall matter and substance of them.

Now a little for the vnderstanding of these words: Interpretation Then I my selfe, or, then, namely, I my selfe, euen I PAVL my selfe. It is strange, saith Beza, that some should thinke the Apostle spake in the person of another, when hee so expresly sets it down that he meant himselfe (In my mind, In my flesh.) The words (mind and flesh) doe not here sig­nifie, as Bellarmine and the Papists expound them, the A­postles soule and body; for hee being truely regenerate, was thorowout regenerate both in his soule and in his body in part; But by mind we are to vnderstand his mind renued by grace, that is put, by a Synechdoche, for his whole regenerate part thorowout, euen the same which before hee cals the Inner man, Vers. 22. and which the A­postle Peter cals the hid man of the heart, 1. Pet. 3.4. 1. Pet. 3.4. And so also by the word (flesh) we are to vnderstand his vnre­generate part thorowout both in body and soule, the corruption of nature abiding in him in part, in all the powers of his soule, and in all the parts and members of his body, which is vsually called by the name of flesh in the Scripture.

Serue the Law of God: that is, yeeld obedience to the Law of God, know it, delight in it, and doe the good things it requires: and by the Law of God is meant, as before I shewed, the morall Law of God, which makes knowne Gods will touching all good dueties both to­wards God and men. The law of sinne, that is, the power of sinne, the force and commanding power of that corruption that still abides in me, and the euill mo­tions of it: I yeeld to it, and am many times ouercarryed by it. Thus then briefly vnderstand wee these words, as if the Apostle had said,

Then namely I PAVL my selfe in mine owne person, in my regenerate part, and as I am regenerate, doe yeeld obedi­ence to the Law of God, which makes knowne the good will of God touching all good duties; I know it, and I delight in it, and I doe the good things it requires. But in my vnregene­rate part, as I am vnregenerate, I yeeld to the commanding power of that corruption that still abides in me, and the euill motions of it, and am many times ouercarryed by it.

First here we see, that the Apostle makes it cleere, that he spake of himselfe, in setting forth the spirituall com­bate. Some make question and doubt of it, yea some haue flatly denyed it, that the Apostle in this discourse touch­ing the spirituall combate, meant himselfe: but the A­postle puts it here out of all question, and directly af­firmes it, that it was of himselfe that he spake, and hee spake not here of himselfe figuratiuely, as 1. Cor. 4.6. but directly and plainly, 1. Cor. 4.6. that he did not allow the euill which he did, that hee did the euill he hated, that hee did not the good which he would, that the Law in his members rebelled against the Law of his mind, and that in his mind he serued the Law of God, and in his flesh the Law of sinne. That these things he found in himselfe. Hence then we are giuen to vnder­stand, that it is a true conclusion,

That the best of Gods children, Doct. 4 the most holy that liue on the face of the earth, many times doe the euil they [Page 501] hate, and doe not the good they would; Gods dearest children li­uing in this world, many times doe the euill they hate, and doe not the good they would. They are trou­bled with sinfull infirmities, the power of sinne rebels against the power of grace that is in them, and leades them captiue to the Law of sinne. Wee haue here the A­postle an excellent instrument of Gods glory, an eminent man in Gods Church, affirming these things of himselfe with his owne mouth, that thus it was with him. And from his example wee may conclude, that thus it is with the best of Gods children. For why? as it is, Rom. 15.4. Rom. 15.4. Whatsoeuer things are written aforetime, are written in the Booke of God, for our learning.

Wee must make vse to our selues of the instructions of the Word, laid downe either generally in the doctrine of it, or particularly in the examples of it: Therefore the Apostle thus setting himselfe before vs, that thus it was with him, he being a man truly regenerate, and an holy man of God, wee may safely conclude, that thus it is with the rest of Gods children. 1. Tim. 1.16. 1. Tim. 1.16. The Apostle saith, For this cause was he, being chiefe of sinners, as there he speakes, receiued to mercy, that Iesus Christ should shew on him all long suffering, vnto the example of them which should, in time to come beleeue in him vnto eternall life.

So then, the examples of holy men of GOD are set downe in the Scripture for our vse, for our good, & for our comfort; and we may gather, that seeing it was so with the Apostle, that he did the euill he would not haue done, therefore it is so with the rest of Gods children.

And this may serue to strengthen poore weake Chri­stians in their comfort, Vse. Comfort to poore weake Christians, troubled with their sin­ful infirmities. when they are troubled with their sinfull infirmities, and feele the rebelling of their owne flesh, and doubt whether it were thus with the deare chil­dren of God or no.

We haue here Paul affirming in plaine termes, that thus it was with himselfe, and from his example they may gather comfort to themselues, and thus conceiue, that surely it is no otherwise with them then with the rest of [Page 502] Gods children. It is a subtilty of Satan, when the poore soule being pressed with the weight of sinfull infirmities that cleaue to it, begins to gather some comfort, and to cheere vp it selfe by looking on the example of Paul, and thus to conceiue with it selfe: Thus it was with the holy Apostle; my case is no other then it was with him, pre­sently to snib and to checke that comfort with this sug­gestion, What art thou, compared to Paul? Hee was a man of rare gifts, and of great grace, and a man that had a great measure of holinesse and sanctification, and da­rest thou compare thy selfe with him?

The poore soule may easily answere him, It is true in­deed, I am nothing, compared to Paul: but yet Paul hath set himselfe before me for an example, that thus it was with him, that he did the euill he hated, and the good he would haue done, he did not, and hee being an excellent man, a man of rare gifts, and of great grace, my comfort is the greater; I may from his example conclude, that the best of Gods children haue their weaknesses and sin­full infirmities, and therefore no maruell though it be so with mee, euen the Apostle, who had such a measure of Faith, Rom. 8.38. that he could say, Rom. 8.38. I am perswaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, 39 nor things present, nor things to come, nor height, nor depth, nor any other Creature, shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. Yet hee out of his owne mouth affirmes thus much of himselfe, that he had his sinfull infirmities, and from his example I may conclude, that so it is with the best of Gods chil­dren: and therefore I haue no cause to be vtterly deie­cted, and put out of all hope, because of my weaknesses and sinfull infirmities. No, no: I will labour and striue against them, and in time I shall be able to ouercome them in Christ, I shall haue a full victorie and conquest ouer them.

In the next place obserue wee, Obser. that the Apostle here [Page 503] speaking of himselfe, hee diuides himselfe into mind and flesh, in my mind; in my flesh: meaning by his mind, his regenerate part, and by his vnregenerate part the corrup­tion of nature still in part abiding in him. Hence then we are againe put in mind of this wee haue had occasion to speake of,

That the most holy, Doct. 5 and the most regenerate that liue on the face of the earth, There is both flesh and Spi­rit in the best of Gods chil­dren, liuing in this world. haue in them both flesh and Spi­rit; they haue in them both grace and corruption still in part abiding: the dearest of the Saints and Children of God, are not freed from sinne abiding in them altoge­ther, but they haue corruption and sinne still in part re­maining in them, and they are partly flesh, and partly Spirit; yet this is not so to bee vnderstood, as if GODS Children were in distinct and seuerall parts flesh and Spi­rit, as if they had grace in one power, and facultie of the soule, and flesh and corruption in another; no, but that they are wholly and thorowout, partly flesh, and partly Spirit; the whole minde of a regenerate person is partly flesh and partly Spirit, in part it is inlightened, and made able to vnderstand & conceiue good things, and in part it remaines blinde and ignorant.

And so it is with his will and affections, and other powers and faculties of his soule; they are thorow­out partly spirituall, and partly carnall, and there is flesh and Spirit thorowout in all the powers of the soule, and in all the parts and members of the bodie, euen in the best of Gods Children, so long as they liue on the face of the earth. Prouerb. 20.9. Who can say, Prou. 20.9. I haue made mine heart cleane, I am cleane from my sinne? I am in this World free from all relikes of sinne? As if he had said, None can say it. 1. King. 8.46. There is no man that sinneth not, 1. King. 8.46. saith Salomon. No man liuing but hath sinne in him, and it breakes out into actuall sinne at one time or other. 1. Ioh. 1. Ioh. 1.8. 1.8. If we say that we haue no sinne, we deceiue our selues, and truth is not in vs, Gal. 5.16. saith the Apostle, Gal. 5.16. Walke in the [Page 504] Spirit. Hee speakes to them that had the Spirit, and were able to walke in the Spirit; and he subioynes, Ye shall not fulfill the lusts of the flesh: there is flesh and the lusts of it still in you.

These and many other testimonies cleare and confirme this truth to vs, that the most holy, and most regenerate that liue on the face of the earth, haue in them both flesh and Spirit, there is grace and corruption still in part abi­ding in all the powers of their soules, and in all the parts and members of their bodies. Howsoeuer the Lord could free his children altogether from the corruption of nature, whilest they liue here in this world, by the power­full worke of his holy Spirit, yet he is pleased to suffer some relikes of it still to abide in them, for speciall good causes.

As for the beating downe of pride, 1 lest they should be too much lifted vp in them themselues.

For the exercise of their faith, 2 their hope, their pati­ence, and other graces.

For the stirring of them vp to feruent Prayer. 3

For the manifestation of his own Power, 4 in vpholding them in their temptations.

For these and the like good causes, is the Lord pleased to suffer some remnants of corruption still to abide in his children, and so the best that liue on the face of the earth, haue in them both flesh and Spirit, both grace and cor­ruption. And this, for the vse of it,

First, Vse 1 meetes with some erroneous opinions, as that of Bellarmine and the Papists, Some Popish opinions con­futed. touching the liberty of the Gospell: They teach, That by the liberty of the Gospell men are altogether freed from sinne: so that, as they say, sinne is throughly dead, and not only not imputed, but not aliue, not hauing any being in the righteous: so they hold. Now that is a foule and grosse error, directly con­trary to the Truth now deliuered.

Againe, 2 this Truth meetes with that foolish conceite [Page 505] of the Familists and others, Familists also confuted. who dreame of a perfection of inherent holinesse, grace and sanctification in the time of this life.

The best and the most holy haue in them not only grace, but corruption still abiding in part in all the powers of their soules, and in all the parts and members of their bodies, and that keepes them, that they cannot possibly aspire to perfection of holinesse in the time of this life.

Againe, is it so, that the most holy, 3 and the most rege­nerate, whilest they liue here in this world, The best of Gods children are still to be purging out corruption, & still to be growing in grace. haue in them not only Spirit, but flesh also? haue they in them aswell a measure of corruption, as a measure of grace? Surely, then it concernes the best of vs, whosoeuer we be, that haue attained the greatest measure of grace, still to bee purging out corruption, and still to be growing in grace, and still to be gathering increase of grace: and though we haue as great a measure of grace and holinesse, as the best of Gods Children euer had, yet still we haue flesh in vs, and still we haue our weaknesses.

And be we sure of this, where we are weake, be it in knowledge, or be it in affection; there at one time or o­ther we shall be assaulted and tried, and there the Temp­ter will come against vs: and therefore we are euery day more and more to be purging out the old lumpe, and stil to be casting off the old man piece after piece, and euery day to labour with our owne hearts to empty out the corruption of them; our worke in this kinde is neuer at an end, whilest we liue here in this world: and to this purpose we are to be constant in the vse of the meanes: In hearing the Word, In reading, In Prayer, In applying the power of Christ his death to our owne soules. And thinke not, because thou hast a great measure of know­ledge and other good gifts, that therefore thou hast no need to attend on the ministerie of the Word. No, no: thou hast still flesh and corruption in thee, and thou hast [Page 506] neede still to vse good meanes, that may serue to purge it out continually; that is thy dutie.

Now further obserue we, Obser. that the Apostle deuiding himselfe into minde and flesh, he makes knowne how it was with him in respect of these two parts; as that in his minde, in his regenerate part, he serued the Law of God: but in his flesh, in his part vnregenerate, he serued the law of sinne. The point hence is this,

That the Spirit, Doct. 6 and the flesh, Grace and corruption, they carrie Gods children diuers, Grace & cor­ruption carrie Gods children contrarie wayes. yea, contrary wayes: One carries them to that which is holy and good, and the other to that which is euill and sinfull: grace in Gods children, that carries them to thinke, will and affect, pur­pose, desire and endeuour the doing of good and holy things: and the corruption that is in them, that carries them to the cleane contrarie, to thinke, will, affect, pur­pose, desire, and endeuour the doing of euill and wicked things.

Thus are Gods children diuersly carried, Grace carries them one way, and corruption, that hales and pulls them another way; and to this purpose the Apostle speakes plainely, Gal. 5.17. Gal. 5.17. The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary one to the other, so that yee cannot do the same things that yee would. The flesh, that stirres vp euill thoughts, motions and lusts; The Spirit, that stirres vp good thoughts, motions, purposes and desires, Isai. 30.21. saith the Prophet, Isai. 30.21. Thine cares shall heare a word behinde thee, saying, This is the way, walke ye in it, when thou turnest to the right hand, and when thou turnest to the left. As if he had said, Thine owne cor­ruption will be readie to suggest euill to thee, to turne thee out of the way of holinesse: but the Spirit of God in thee, that will suggest good things to thee, and tell thee in what way thou oughtest to walke.

We see then, that grace and corruption, they carrie Gods children diuers, yea, contrary wayes. And the rea­son is this,

They are contrary grounds and beginnings, Gal. 5.17. Reason. Gal. 5.17. yea, they are as it were Lords and masters of contrarie dispositions; one is disposed to good, & the other to euill: and therefore no maruell though they carrie contrarie wayes, euen to contrary thoughts, affections, purposes, desires and endeuours.

Now here haply some may demaund, Quest. whether Grace and corruption do concurre and meete together in one and the same action, and do carrie Gods children, diuers or contrarie wayes in one and the same worke, yea or no?

To this I answer, That in some sort they do, namely, Answ. thus: In a good action grace carries forward to the do­ing of it, as it ought to be done, and corruption also in­termeddles and hinders it from perfection, yea, it defiles it, and makes the best thing that is done by a childe of God, vnable to stand in Gods sight, if he should not look on it in mercy.

And on the other side, in an euill action, corruption carries forward to the doing of it, and therein also grace hath a working, not to the acting of it, but to curbe and restraine the flesh, so that a child of God cannot do euill with full and habituall consent of will. 1. Ioh. 3.9. 1. Ioh. 3.9. The seed of Grace remaines in him, and he cannot sinne, Vse 1 be­cause thus Grace and corruption do concurre in one and the same action, whether good or euill. The best good thing done by a child of God is stayned with sinne.

This serues to discouer, that there is no good thing done by any Child of God, but it is stayned with sinne, intermeddling corruption defiles it.

Then (say the Papists) it pleaseth not God, Obiect. if it bee sinfull. An idle cauill.

Indeed, if it were absolutely sinfull, Answ. then it could not please God: but it is holy and good, for the kinde as it is inioyned by God, and as it comes from the Spirit of God, though in the manner of doing it failes, and comes short of perfection, and is sinfull, that sinfulnes the Lord [Page 508] pardons, and so accepts of it, in and through Christ, as pleasing to him.

Againe, Vse 2 is it so, that grace and corruption carry Gods children contrary wayes? We are not to think it strāge, when we feele our selues car­ried contrary-wayes. grace carries them to good, and corruption to euill? Then we may not thinke it strange when we feele our selues so carried, and when we would thinke of good things, & delight in them, and do them, we are hindered, and we cannot thinke of them, delight in them, and do them as we desire; it is the case of the dearest of Gods children many times when they would thinke of good things, their mindes are carried from them, or they are dull & heauy in thinking of them, and when they would beleeue the sweet promises of the Word of God, they are oppressed with vnbeliefe, and the like: it is a mercy of God when thou feelest thy selfe carried contrary wayes, thou wouldest thinke of good things, delight in them, and do them, and thine owne cor­ruption carries thee a contrary way, if thou feelest it with griefe; thousands in the world are carried but one way, they goe on in an euill course, their mindes are carried af­ter euill, they affect it, and do it with pleasure, it neuer troubles them; and therefore, I say, it is a mercy of God vouchsafed to thee, if thou feelest thy selfe carryed away from God with great griefe.

Thus it is with Gods Children, yea, doubtlesse Gods Children thinke their present corruption euer the grea­test: Because the more grace they haue, the more they feele their corruption. And as one saith well; They that holde themselues to bee the Children of God, and yet feele not themselues carryed contrarie wayes, in respect of grace and corruption, they haue either Angelicall per­fection (which let them take to themselues that can) or they haue not as yet the Spirit of Christ. And therefore let not this trouble thee, because thou feelest thy selfe carryed contrary wayes, when thou wouldst thinke of good things, delight in them, and doe them, thou art [Page 509] hindered and thou canst not thinke of them, delight in them, and doe them as thou desirest.

Lastly, this being so, Vse 3 that grace and corruption car­rie Gods Children contrary wayes: Grace must be kept in conti­nuall exercise. This must teach them to keepe grace in continuall exercise. For certainly if grace bee not stirring, and working, and in exercise, cor­ruption will bee stirring and working: and therefore keepe thy faith, thy loue to God, to his Children, thy Zeale to Gods glory, and such like graces, in continuall exercise.

Now in that the Apostle saith, In my minde I serue the Law of God, and in my flesh the law of sinne: The Papists haue this note, (say they) Nothing done by concupis­cence, whereunto the Spirit, reason or mind of man con­sents not, can make him guiltie before God. A very ab­surd and grosse conceit. For whatsoeuer is done contra­rie to the Law of God, or swaruing from his Law, it is sinne, and makes a man guiltie before God, yea, the least euill thought arising from a mans owne corruption, though he reiect it and yeeld no consent to it at all, yet it makes him guiltie of sinne, yea, any euill done of infirmi­tie, when a Child of God being carryed aside by violence of temptation, or strength of corruption, doth the euill he would not doe, and which hee disallowes in his iudge­ment, yet it makes him guiltie before God in it selfe. In­deed he is not held guiltie of that euill, because the Lord is pleased to looke on him, in and through Christ, and by his grace in him to acquit and discharge him of the guiltinesse of that sinne, but in it selfe it makes him guiltie and liable to the curse of God, and to euerla­sting perdition.

Soli Deo Gloria.