The Complaint of a Sanctified Sinner Answered, Verse 23

The Complaint of a Sanctified Sinner Answered · Verse 23

p. 416VERS. 23.

But I ſee another law in my members, rebelling againſt the Law of my minde, and leading me captiue vntounto the law of ſinne, which is in my members.

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 p. 417downe 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 vnderunder the power of ſinne, in the words following: leading me captiue vntounto the law of ſinne, which is in my members. Thus wee hauehave 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. InterpretationThe 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 hauehave 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. vnderunder 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 p. 418fruits 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 6:12Rom 6:19Rom. 6.12, 19. Let no ſinne raigne therefore in your mortall bodie, that ye ſhould obey it in the luſts thereof. Neither giuegive your members ſeruants to vncleaneneſſe and to iniquitie, to commit iniquitie, but giuegive your members ſeruants vntounto 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 vnderunder-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 p. 419to 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 hauehave 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 louelove and liking of good things, and their delight in them, they hauehave 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 hauehave 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 p. 420meaſure 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 hauehave 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 p. 421nature; 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 vsus to erre from thy wayes, and hardened our heart from thy feare? And Iſai. 64.6. We hauehave 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 hauehave 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 hauehave 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 hauehave their eyes in their head, and they hauehave 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 p. 422the rebellion of their owne hearts; A difference betweene the Regenerate and vnregenerate diſcouered.but (alas) it is farre otherwiſe with the vnregenerate, they hauehave no manner of ſight, nor ſence, nor feeling of the power and ſtrong working of ſinne in themſelues; they hauehave 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.Luke 11:2111.21. 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, p. 423but grace onelyonly 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 vnderunder 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 onelyonly 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 vntounto 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 p. 424beſt 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 6:12Rom. 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 onelyonly 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.

p. 425Now 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 hauehave 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 onelyonly 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 eueryevery vnregenerate p. 410perſon, his owne corruption hath the whole command of him, and his owne luſts are as lawes vntounto 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 vsus: 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 vntounto 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 hauehave 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 p. 427that 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 vnderunder 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, & hauehave 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.Rom 3:9hauing ſaid that all both Iewes & Gentiles were vnderunder 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 hauehave vſed their tonges to deceit, the poyſon of Aſpes is vnderunder their lips, whoſe mouth is full of curſing and bitterneſſe. Their feet are ſwift to ſhead bloud: I am. 3.6. Iam. 3.6.Jas 3:6The Apoſtle ſaith, The euill tongue is a world of wickedneſſe. and Ʋerſ. 8. It is full of deadly poyſon. 8The great wickedneſſe and poyſon of the heart breakes forth, and is apparant p. 428to 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 onelyonly within in the heart, but without alſo, and hath rule of the whole man.

And ſecondly, 2becauſe 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.

p. 429Now then this being a truth, it ſerues to teach vsus, 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 hauehave 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 vnderunder a ſober habit, then there is vnderunder 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, p. 430ſay 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 onelyonly watch ouer our hearts, though ouer them chiefly, but we muſt alſo ſet a watch ouer eueryevery 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, vnderunder 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 vnderunder-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 p. 431weake 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, vnderunder pretence of title to the Crowne and Kingdome, as Abſalom did againſt his father Dauid, 2. Sam. 15. 2. Sam. 15.2 Sam 15Such an one will not content himſelfe onelyonly 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 onelyonly as it were to depoſe grace, and to keepe it vnderunder 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. 2.11.1 Pet 2:11And 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.Jas 4:1ſaith 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 p. 432compares himſelfe and other Apoſtles and Miniſters of the Goſpell, to Souldiers fighting againſt ſinne and Satan, 2. Cor. 10.4.2 Cor 10:4and 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. 5Caſting downe the imaginations, and eueryevery high thing that is exalted againſt the knowledge of God, and bringing into captiuity enery thought, euen eueryevery rebellious thought, to the obedience of Chriſt. Alluding, no doubt, to that, Ierem. Ierem. 1.10.Jer 1:101.10. 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 eueryevery 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 p. 433that 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 p. 434the 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, 1apply 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, 2ſeriouſly 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, 3be 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 eueryevery 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 hauehave much adoe with mine owne p. 435heart, 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 onelyonly 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 p. 436it. 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 15:231. 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 vntounto 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 9:5Dan 9:9Dan. 9.5. The Prophet ſaith plainely, We hauehave rebelled. And Verſ. 9. Albeit we hauehave 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 p. 437againſt 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 childrenbut 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 hauehave 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 hauehave 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 p. 438the 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 hauehave no experience of it, becauſe indeede they hauehave not the Spirit, they hauehave not ſanctified grace in them, but they are wholly within and without, fleſh, corruption and ſinne. Luke 11.18.Luke 11:18And 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 p. 439ſoule 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 vsus, 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 eueryevery 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 eueryevery Childe of God, Chriſt liues in him, and he liues by faith in Chriſt. Yea the Apoſtle puts p. 440it downe in the generall, Gal. 3.11.Gal 3:11Gal. 3.11. The iuſt ſhall liue, or liues by faith: eueryevery 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.Ps 16:7Pſalme 16.7. that his reines did teach him in the night. Iſai. 30.21.Isa 30:21And 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 hauehave 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.Jer 31:33Ierem. 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.Eph 4:18Epheſ. 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 hauehave p. 441faith and ſanctifying grace in him or no, That opinion of the Papiſts, that men cannot know whether they hauehave 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 hauehave 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 hauehave 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 hauehave 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 vnderunder 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 p. 442grace 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.Ps 110:3They 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 p. 443euill, 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 hauehave 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.

p. 444Come 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 vsus 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 vnderunder 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 vnderunder theſe termes, that he was led captiue to ſinne: and he ſets downe the power of ſinne as before, vnderunder 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 vsus a little examine theſe words, that wee may find out the true ſenſe and meaning of them, InterpretationAnd 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 hauehave gotten the victory ouer their enemies, and are wont to leade them whom they hauehave taken aliue, as priſoners faſt bound and tyed, and to keepe them vnderunder 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 p. 445with 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 vnderunder 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 hauehave 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 vnderunder 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, hauehave not onelyonly 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 p. 446conquer it, and as it were leades away a child of God, as a captiue vnderunder 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 vnderunder: 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 hauehave 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, hauehave they not beene ſtrangely ouer-carryed and led away by their owne corruption, when they hauehave 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 louelove 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 p. 447by 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 hauehave 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 vnderunder 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 themand that ſometimes it leades ouen the beſt of Gods children, as captiues vnderunder the power of it, to the doing of ſome euill. This then being a truth,

It may ſerue as a ground of admonition to eueryevery one of vsus, though wee be the children of God, and hauehave a great meaſure of grace in vsus, yet this may admoniſh vsus to be maruellous heedfull to our ſelues, and to liue in continuall miſtruſt of the corruption that ſtill in part abides p. 448in vsus, and to watch it narrowly, leſt it ſhould ouercarry vsus 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, hauehave beene ſometimes taken priſoners of ſinne, and carryed away as captiues vnderunder the power of their owne corruption? Is it thus ſometimes with the beſt of Gods children? Oh then, what need hauehave wee that are but as common Souldiers, yea, but as Shrimps and poore weaklings, in reſpect of them, what need (I ſay) hauehave 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 vsus know this, that be we as watchfull as poſſibly wee can, yet ſometimes the corruption that ſtill in part abides in vsus, will beare downe the grace that is in vsus, and will ſometimes vanquiſh it in part, and ſometimes bring vsus vnderunder the power of ſinne. And therefore it concernes vsus 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 giuegive 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 vnderunder the power of it, to the doing of euill.

p. 449Againe, Is it ſo, that the beſt of Gods children, Vſe 2 & the moſt holy that liue in this world, Men are not to preſume vponupon the ſtrength of grace that is in them, for the auoyding of ſinne.hauehave not onelyonly 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 vnderunder 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 hauehave 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, hauehave not onelyonly 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 vnderunder the power of it, to the doing of euill?

p. 450Here 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 hauehave 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 louelove 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 louelove, 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 hauehave bene ſicke of the ſame diſeaſe, and yet hauehave 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 hauehave bene ſo, and yet hauehave 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 louelove to his children, and out of the abundance of his louelove 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 vnderunder 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?

p. 451I 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 vntounto 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 hauehave not throughly repented of, euen by the ſinne now lying vponupon 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 hauehave 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.

p. 452For theſe and the like good cauſes doth the Lord ſuffer his deare children, ſometimes to be carried as captiues vnderunder 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 vntounto 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. 2.262 Tim 2:262. 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 vnderunder 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 vnderunder 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 vnderunder the power of their owne corruption; but it is vnwillingly, and their captiuity vnderunder the power of ſinne is forced, p. 453and 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 vnderunder the power of their owne vile luſts, and their captiuity vnderunder ſinne is voluntary, and they hauehave 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: p. 454The regenerate, they are ſomtimes taken and led as captiues vnderunder 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 vnderunder 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 hauehave in them a meaſure of ſanctifying grace, and the vnregenerate hauehave 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 vntounto vsus, 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 vnderunder 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 giuegive themſelues vntounto? 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 p. 455all 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 eueryevery one of vsus. Wee hauehave 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 vnderunder the power of thine owne corruption, but yet vnwillingly, and thou wouldſt not be brought vnderunder 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 p. 456it 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 vnderunder 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 hauehave 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 hauehave 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.Jas 1:14Jas 1:15& 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 hauehave them changed and transformed daily more and more, into the bleſſed Image of Ieſus Chriſt.