The Complaint of a Sanctified Sinner Answered, Verse 18

The Complaint of a Sanctified Sinner Answered · Verse 18

p. 356VERS. 18.

For I know that in mee, that is, in my fleſh dwelleth no good thing: for to will is preſent with mee, but I find no meanes to performe that which is good.

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 p. 357that 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 hauehave then in this Verſe laid before vsus, 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, InterpretationI 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 p. 358of 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 vsus; 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 p. 359ignorant 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 hauehave in them, is of grace, and meerely of grace, as the Apoſtle ſpeakes plainly, ſpeaking of himſelfe, 1. Cor. 15.10. 1. Cor. 15.10.1 Cor 15:10ſaith he, By the grace of God, I am that I am. As if he had ſaid, I hauehave no goodneſſe in me as of my ſelfe, but all the goodneſſe I hauehave in mee, is meerely of grace: and 2. Cor. 3.5. he ſaith, We are not ſufficient, 2. Cor. 3.5.2 Cor 3:5We 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 hauehave 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 p. 360naturals, 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 hauehave 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 hauehave 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 hauehave ſome goodneſſe in them, of themſelues, and that thinke they are ſo purged from the corruption of ſinne, as that they hauehave 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. EueryEvery 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 p. 361thee, 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 vntounto 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 onelyonly 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 hauehave 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, 15.1 Tim 1:131 Tim 1:141 Tim 1:1514, 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. 4.4.1 Cor 4:4but ſtill condemne themſelues, being priuy to it, that there is in them matter inough deſeruing condemnation.

p. 362In 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 vsus,

That where there is no good thing dwelling, Doct. 3 there ſin dwels. Such perſons as hauehave no holineſſe nor ſanctification in them, hauehave 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 hauehave 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 hauehave 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 hauehave 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 hauehave nothing but ſinne and corruption abiding in them, in all the powers and faculties of their ſoules. For why? EueryEvery man and woman in the world is either regenerate or vnregenerate; eueryevery 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.

p. 363And 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, 24Eph 4:22Eph 4:23Eph 4:24Caſt 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.Col 3:9Col 3:10Lye not one to another, ſeeing that yee hauehave put off the old man with his workes, and hauehave put on the new which is renned in knowledge, after the Image of him that created him. Plainely teaching vsus, 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 hauehave 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 hauehave 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 louelove 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 p. 364indeed 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 hauehave 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 louelove 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 vsus 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 hauehave 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 13:91. Cor. 13.9. that true Beleeuers know but in part: and of himſelfe he affirmes as much, 12Verſ. 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, hauehave acknowledged themſelues to be vile, filthy, and vncleane, as Iſai. Jſai. 64.6.Isa 64:664.6. ſaith the Prophet, We hauehave all beene as an vucleane thing, and all our righteouſneſſe is as filthy clouts: euen p. 365I am vncleane aſwell as others. And Iob 9.31. Iob ſaith, Iob 9.31.Job 9:31His 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, hauehave 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 p. 366in vnregenerate perſons, Vnregenerate perſons hauehave 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 hauehave 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, hauehave 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 hauehave 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 hauehave 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 hauehave many good things in them, Gods children hauehave 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 hauehave 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 hauehave cauſe to be humbled for it; yea, on the ground of doctrine now deliuered, p. 367Gods 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 vsus 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 p. 368as 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, Interpretationto 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 p. 369the Apoſtle, Phil. 2.13.Phil 2:13It 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 eueryevery 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 p. 370will 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 hauehave no good thing in them, Doct. 5 Men may know that they hauehave no good thing in themſelues.of themſelues, and may be acquainted with it, that they hauehave 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 p. 371carryed 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.Isa 64:6that 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, hauehave 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 hauehave 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 hauehave not onelyonly 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.Ps 40:8yea, thy Law is within my heart. As if hee had ſaid, My heart is inclined, and I hauehave 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.Josh 24:15I and my houſe p. 372will ſerue the Lord: I am reſolued and I hauehave 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 hauehave 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 hauehave 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 hauehave 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 hauehave power to will, and to chooſe good, yea, as they are regenerate, they hauehave a ready purpoſe of heart, and a ready deſire to doe good things.

But haply here ſome will moue this queſtion: Queſt. HaueHave 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 hauehave 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 hauehave power to will that which is truly good, and as they are regenerate, p. 373and in generall they hauehave 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 eueryevery one of vsus, 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 hauehave no comfort in that ſtate.

Againe, for a ſecond vſe, is it ſo, that Gods children, Vſe 2 and ſuch as are truely regenerate, hauehave 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 hauehave 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 p. 374is 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 hauehave a will ready and prepared to doe the will of God, and in eueryevery 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 p. 375Diſciples, 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 hauehave 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 hauehave 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.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 p. 376works in his children both the will and deed, Philip. 2.13.Phil 2:13Philip. 2.13 It is hee that makes them both to will good, and to doe good, Ioh. 15.5.John 15:5as Chriſt ſaith, Ioh. 15.5. Without him true Beleeuers can doe nothing that is good. And hence it was, that Dauid 1. 1. Chron. 29.14.1 Chr 29:14Chron. 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 hauehave 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 vsus 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 vsus 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 vsus 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 p. 377neuer doe it. Now, when we hauehave 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 eueryevery good thing we doe, wee muſt giuegive all glory to God: for hee it is that makes vsus 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 hauehave 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 p. 378and 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 giuegive 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 hauehave 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 p. 379vntounto 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 vntounto 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 p. 380doe, We muſt take heed of pride, when we hauehave 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 hauehave 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 vsus, if God be not gracious to vsus, in Chriſt: and therefore take wee heede of pride and ſwelling, in regard of any good things ſaid or done by vsus.

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.