The Complaint of a Sanctified Sinner Answered, Verse 25

The Complaint of a Sanctified Sinner Answered · Verse 25

p. 484VERS. 25.

I thanke God through Ieſus Chriſt our Lord: then I my ſelfe in my minde ſerue the Law of God, but in my fleſh the law of ſinne.

OVr Apoſtle hauing vttered his complaint, in regard of ſinne ſtill abiding in him, and rebelling againſt the power of grace in him, O wretched man that I am, who ſhall deliuer me from the body of this death! and made knowne his deſire to be deliuered, and from what hee would be deliuered; heere in the firſt words of this verſe, hee ſubioynes matter of comfort and conſolation in and through Chriſt, for which he giues thankes to God, and he ſaith, I thanke God through Ieſus Chriſt: whome he further ſtiles by his Title, (Lord) appropriating that title to himſelfe and other true beleeuers, through Ieſus Chriſt our Lord.

Now not to meddle with the words following, but to keepe within the compaſſe of theſe wordes, containing matter of comfort, whereby the Apoſtle did cheere vp himſelfe, I will briefely lay forth the ſence and meaning of them.

I thanke God. InterpretationSome would hauehave theſe words read thus: The grace of God through Ieſus Chriſt. But indeede they are miſtaken. In the Originall word, it is the ſame that we hauehave, Rom. 1.8. foreign: I thanke my God. And it is rightly rendred, I thanke God: (that is) I bleſſe God, I prayſe God, or I giuegive him thankes. Through Ieſus Chriſt. Theſe wordes hauehave reſpect, and looke backe to that the Apoſtle ſaid verſe before, Who ſhall deliuer me? Which being vttered by him (as I told you) as it were panting and breathing after deliuerance. Heere he ſubioynes matter of comfort in and through Ieſus Chriſt, that in him he ſhould be deliuered: for ſo the ſentence is to be ſupplied, to make vp the full ſence and meaning. As if the Apoſtle had ſaid, Through Ieſus Chriſt, I ſhall be deliuered, p. 485I certainly expect & looke for and full and perfect deliuerance from the p wer of ſinne ſtill abiding in me, and from the guilt of ſinne: for both theſe are here to be vnderſtood, as may eaſily appeare by the connexion of this Text, with that which followeth, Chap. 8. Now then, there is no condemnation to them that are in Chriſt Ieſus.

And ſo theſe words through Ieſus Chriſt, they carrie this ſence; I am perſwaded, I reſt on it, that through Ieſus Chriſt, I ſhall hauehave a full deliuerance from the power of ſinne, and from the guilt of ſinne, for which I bleſſe God, I thanke God, through Ieſus Chriſt.

The Apoſtle addes our Lord: (that is) our Lord, not only as he is Lord ouer all creatures by right of creation, but in more ſpeciall manner, and that in a double reſpect: Firſt, in reſpect of free donation from his Father, Iohn 17.9. Iohn. 17.9.John 17:9Secondly, in reſpect of his worke of Redemption, 1. Cor. 6.19.20. Ye are not your owne: 1 Cor. 6.19.20.1 Cor 6:191 Cor 6:20for yee are bought for a price. Chriſt hath redeemed you with his owne bloud, and therefore you are his, he is Lord ouer you.

Thus then conceyue we theſe words; I thanke God through Ieſus Chriſt our Lord. As if the Apoſtle had ſaid, I bleſſe God, I praiſe God, and I giuegive God thankes, that in and through Ieſus Chriſt I certainly expect and looke for deliuerance, yea I am fully perſwaded, and I reſt on it, that in and through him, I ſhall hauehave a full and perfect deliuerance from the power of ſinne ſtill abiding in me, and from the guilt of ſinne, euen in and through him who is my Lord and yours, and the Lord of all true Beleeuers, both by douation and free gift from his Father, and by right of Redemption.

Firſt, here we ſee, we may eaſily obſerue it, that the Apoſtle breaking out into a complaint of his wretchednes in regard of ſinne ſtill abiding in him in part, and deſiring deliuerance from the power of ſinne, and from the guilt of ſinne, euen panting and breathing after it, he found no comfort in himſelfe, or in any thing that was in himſelfe, or in any other, but only in Ieſus Chriſt.

p. 486He found nothing that was able to free him from the power of ſinne, and that might pacifie his conſcience, in reſpect of the guilt of ſinne, either in himſelfe, or elſewhere in the world, but only in Ieſus Chriſt: and hauing before cried out, O wretched man that I am, who ſhall deliuer me from the body of this death! Here he gathers comfort to himſelfe, and cheeres vp his ſoule, that in Ieſus Chriſt deliuerance was to be found, and he ſaith, I thanke God through Ieſus Chriſt, I ſhall be deliuered. The point hence is this:

That the ſoule of man or woman being troubled in reſpect of ſinne, Doct. 1 The minde & conſcience wearie, and loden, and groning vnderunder the burden of ſin, findes no eaſe, comfort or refreſhing, till it come to reſt on Chriſt.feeling the waight and burden of it preſſing and lying heauie on it, yea, the ſoule of man or woman feeling but the remainder of ſinne, and ſinfull infirmities, that ſtill ſticke and cleaue to it, (for that was the Apoſtles caſe) I ſay, feeling but the remainder of ſin preſſing, and lying heauie on it, and being weary and loden with the burden of it, it findes no eaſe, no comfort, no refreſhing in it ſelfe, or in any thing elſe-where in the world, but only in Ieſus Chriſt, the minde and conſcience weary, and loden, and groning vnderunder the burden of ſin, cannot poſſibly be eaſed or comforted, and refreſhed, till it come to reſt on Chriſt, in him alone is eaſe, comfort, and refreſhing to be found to the wearie ſoule, and to the poore diſtreſſed minde and conſcience. And hence it is that Chriſt is called, Iſai. 9.6.Isa 9:6The Prince of Peace, Iſai. 9.6. VntoUnto vsus a Childe is borne, and vntounto vsus a Sonne is giuen, and he ſhall call his name, Wonderfull, Counſellor, The mightie God, The euerlaſting Father, The Prince of Peace.

And he is called our peace, Epheſ. 2.14.Eph 2:14Epheſ. 2.14. He is our peace, who hath made of both one, and hath broken the ſtop of the partition Wall. Rom. 5.1.Rom 5:1Rom. 5.1. The Apoſtle ſaith, that being iuſtified by faith, we hauehave peace toward God, through our Lord Ieſus Chriſt. And hence, doubtleſſe, it was, that the Apoſtle ſaith, 1. Cor. 2.2.1 Cor 2:21. Cor. 2.2. He eſteemed to knowe nothing ſaue Ieſus Chriſt, Philip. 3.8, 9Phil 3:8Phil 3:9and him crucified. and Philip. 3.8, 9. The Apoſtle p. 487ſaith, He counted all things loſſe, and iudged them to be dung, in reſpect of this, that he might winne Chriſt, and be found in him. And Chriſt himſelfe calls all that are weary, and loden, and grone vnderunder the burden of their ſinnes, to come to him, with a promiſe that in him they ſhall finde eaſe, comfort, and refreſhing: Mat. 11.28. Mat. 11.28.Matt 11:28Come vntounto me, all ye that are wearie and laden, and I will eaſe you.

Theſe and many other teſtimonies of Scripture do make this manifeſt, that in Chriſt alone, the poore wearie ſoule, and the diſtreſſed minde and conſcience findes eaſe, and comfort, and refreſhing, in reſpect of freedome from the guilt of ſinne: and the reaſon of it is this:

In Chriſt alone is found that which is able to anſwer the iuſtice of God, and to appeaſe his anger for ſinne, Reaſon. euen fulneſſe of merit is found in his bloud alone, for the taking away both of the guilt and puniſhment due to ſinne: he being God and man in one perſon, his death and ſuffering is of infinite merit for the taking away of ſinne; and therefore it muſt needes be, that in Chriſt alone is eaſe, comfort, and refreſhing to be found to the weary ſoule, and to the poore diſtreſſed minde and conſcience, and the ſoule of man or woman troubled for ſin, and tyred out, feeling the waight and butden of ſinne preſſing and lying heauie on it, can finde no eaſe, comfort or refreſhing in it ſelfe, or in any thing elſe-where in the world, touching freedome from guiltines of ſinne, but only in Ieſus Chriſt: and this being a truth, Vſe 1

For vſe, it meetes with a Popiſh error; That error of the Papiſts confuted, that peace of conſcience towards God, may be had by inherent holines, and by the merit of good workes.it is held and taught by the Papiſts, that peace and quietnes of conſcience, euen towards God, may be had by inherent holineſſe, and by the merit of good workes, that a man may hauehave his conſcience quieted and pacified in reſpect of Iuſtification, and freedome from guiltines of ſinne, by his owne inherent holines, and by the merit of his owne good workes. That is a groſſe error, and it cannot ſtand p. 488with the Truth now deliuered. Luther reports, that hee in his time obſerued many Papiſts, that tooke great paines, and on meere conſcience did as much as was poſſible for them, in Faſting, Prayer, and other exerciſes; and all to this end, that they might finde quietneſſe, and peace of conſcience; and yet the more they laboured, the more they were ſtricken downe with feare, and eſpecially when they came to the houre of death; then (ſaith he) I hauehave ſeene them exceeding fearefull, yea, I hauehave ſeene ſometimes Murtherers and others, executed as notorious Malefactors, dye more comfortably, then they did.

This Luther obſerued in his time. And no maruell though it were ſo: for it is not poſſible, that the conſcience ſhould be pacified touching freedome from guiltineſſe of ſinne, by any good thing found in vsus, or done by vsus for the merit of it; no, I dare bee bold to ſay, that Chriſt his fulfilling of the Law of God cannot pacifie the conſcience, in reſpect of the guiltineſſe of ſinne: for then Chriſt dyed in vaine, and therefore it is a groſſe errour to ſay, that peace of conſcience towards God may bee had by inherent holineſſe, and by the merit of good Workes.

Againe, for a ſecond vſe: is it ſo, that in Chriſt alone is found eaſe, comfort and refreſhing to the weary ſoule, and to the poore diſtreſſed minde and conſcience? Cannot the ſoule that is wearied with the burden of ſinne, bee eaſed and comforted, Vſe 2 till it come to reſt on Ieſus Chriſt?

The learne wee, Where Gods Children feeling their ſinfull infirmities lying heauy, on their ſoules, are to ſeek for eaſe, comfort, and refreſhing.when ſinne lyeth heauie on our ſoules, and wee feele the waight and the burden of it, yea, we being Gods Children, and feeling ſinfull infirmities lying heauy on our ſoules which we are wearie of, and would willingly ſhake off, and cannot; learne wee, I ſay, where wee are to ſeeke and to looke for eaſe, comfort, and refreſhing. Surely not in our ſelues, nor in any p. 489thing in our ſelues, nor elſe-where in the World, but only in Ieſus Chriſt the Store-houſe of all true comfort.

Some there be that much complaine of their ſinfull infirmities, and it is a good complaint; I doubt not but they are the deare Children of God that ſo complaine, and they ſay ſometimes, Oh, if I might come to ſuch a meaſure of faith, or ſuch a meaſure of truſt in God, or ſuch a meaſure of ioy and delight in good things, and ſuch like, I ſhould bee well, my minde would then bee at eaſe and quiet.

Indeed, I grant, if thou hadſt that meaſure of faith, of truſt in God, and delight in good things thou deſireſt, it would yeeld thee much comfort, becauſe it would ſtrongly ſeale vp to thee thy being in Chriſt: yet thou muſt know, that ſtill thy comfort comes from Chriſt, it is not the meaſure of thy faith, Note. nor the meaſure of any other grace that is in thee, becauſe it is ſo great or ſo ſtrong, and becauſe of the excellencie, goodneſſe and dignity of it, that yeelds thee comfort, but becauſe faith hath an eye to Chriſt, and from him drawes downe comfort, and becauſe other graces doe euidence to thee thy being in Chriſt; and ſo from Chriſt alone, ſtill comes all thy comfort and peace to thy ſoule. And therefore reſt not in any grace or goodneſſe in thy ſelfe, as the ground of thy comfort, though it may yeeld thee much comfort, in that it giues thee aſſurance that thou art in Chriſt; yet ſtill for the ground of thy comfort, goe out of thy ſelfe, and ſeeke for that in Chriſt alone: in him alone ſhalt thou find eaſe, comfort, reſt, and refreſhing to thy wearie ſoule.

Note wee further, the Apoſtle hauing cryed out, O wretched man that I am, who ſhall deliuer mee from the bodie of this death! here hee cheeres vp himſelfe with this, that certainly in Chriſt he ſhould hauehave a full deliuerance from the power of ſinne.

Thus may Gods Children comfort and cheere vp themſelues: That howſoeuer they now are troubled with p. 490many ſinfull infirmities, How Gods Children may comfort and cheere vp thē ſelues, though they bee troubled with many ſinfull infirmities. Philip. 1.6. 1. Cor. 13.12.Phil 1:61 Cor 13:12that preſſe them and lye heauie on them, yet one day in and through Chriſt they ſhall be fully and altogether freed from them: The Lord hath begunne his good worke of grace in them, and hee will perfect it, Philip. 1.6. and they ſhall one day know as they are knowne, 1. Cor. 13.12. And therefore comfort thy ſelfe, whoſoeuer thou art, that feeleſt the want of holineſſe and ſanctification, and art euer complayning of that want: here is ground of comfort for thee. Haſt thou the firſt fruits of the Spirit? an hatred of all ſinnes, a conſtant purpoſe to pleaſe God, and a true feare of God, and hereby euidence that thou art in Chriſt? Then comfort thy ſelfe: hee will not only free thee from the guiltineſſe of ſinne, and from the puniſhment due vntounto thee for ſinne, but he will one day alſo free thee altogether from the power of ſinne, and thou ſhalt one day be fully and perfectly ſanctified, and bee inueſted with the perfect and glorious Image of Ieſus Chriſt.

In the next place obſerue wee, that the Apoſtle here ſpeaking of his deliuerance from the power of ſinne, and from the guiltineſſe of ſinne through IESVS CHRIST, hee doth not barely affirme it, and ſpeake of it, but hee affirmes it, and ſpeakes of it with thankeſgiuing to God, hee ſaith not barely, Through Ieſus Chriſt I ſhall bee deliuered: but I thanke God, I bleſſe God, and I giuegive him thankes through Ieſus Chriſt, I ſhall hauehave deliuerance. Hee remembers this great benefit of deliuerance from the power of ſinne, and from the guiltineſſe of ſinne through Chriſt, and ſpeakes of it with hearty thankes to God for it.

Now, that which the Apoſtle did, that muſt wee doe, euen as many as would approoue themſelues to bee ſuch as the Apoſtle was, that is, truely regenerate, and Gods Children: his example muſt be our patterne, and the dutie hence is this,

That wee muſt neuer mention and ſpeake of GODS Doct. 2 p. 491benefits and mercies vouchſafed vntounto vsus, We muſt bleſſe God, and giuegive him prayſe for good things paſt, preſent, or to come, eſpecially for the good things of the life to come, whenſoeuer wee either thinke or ſpeake of thē.and eſpecially heauenly and ſpirituall benefits, as freedome from ſinne, hell, death, and damnation, the fauour of God, comfort in Chriſt or the like, but wee are to hauehave our mouthes opened in magnifying and prayſing God for the ſame; whenſoeuer wee either thinke or ſpeake of Gods bleſſings, benefits and mercies vouchſafed vntounto vsus, yea, the bleſſings and good things we hope for, and expect, and looke for at the hands of the Lord, and eſpecially heauenly and ſpirituall good things, ſuch as concerne life and ſaluation, and the euerlaſting good of our ſoules, we are not barely to thinke or ſpeake of them, but ſo to thinke, and ſo to ſpeake of them, as that wee giuegive the Lord his due prayſe and glorie, and in thinking and ſpeaking of them, our hearts muſt be enlarged, and our mouthes opened, in giuing prayſe and thankes to the Lord for the ſame; wee muſt bleſſe God, and giuegive him prayſe for good things paſt, preſent or to come, eſpecially for the good things of the life to come, whenſoeuer we either thinke or ſpeake of them.

Thus did the holy Apoſtle: we find it in the beginning of moſt of his Epiſtles, that hee breakes out into prayſe and thankes to God, for ſpirituall good things beſtowed on himſelfe, and on the Church and Saints of God to whom he writ, as Rom. 1.8. I thanke my God, Rom. 1.8.Rom 1:8through Ieſus Chriſt, for you all, becauſe your faith is publiſhed throughout the whole World. 1. Cor. 1.4. 1. Cor. 1.4.1 Cor 1:4I thanke my God alwayes on your behalfe, for the grace of God which is giuen you in Ieſus Chriſt. Epheſ. 1.8. Bleſſed be God, Epheſ. 1.3.Eph 1:3euen the Father of our Lord Ieſus Chriſt, which hath bleſſed vsus with all ſpirituall bleſsing in heauenly things in Chriſt. And ſo in other of his Epiſtles. And thus did the Apoſtle Peter, 1. Pet. 1.3. ſaith he, 1. Pet. 1.3.1 Pet 1:3Bleſſed bee God euen the Father of our Lord Ieſus Chriſt, which according to his abundant merciemercy hath begotten vsus againe vntounto a liuely hope, by the Reſurrection of Ieſus Chriſt from the dead.

p. 492And the holy man of God, Dauid, though hee made precious account and reckoning of Prayer, and vſed it much and often, yet Prayſe and Thankeſgiuing to God hee held and accounted moſt excellent, and that hee vſed ſeuen times a day (that is, often) a certaine number being put for an vncertaine. Pſal. 119.164.Ps 119:164Pſal. 119.164. Seuen times a day doe I prayſe thee, becauſe of thy righteous iudgements, and hee compoſed and made many Pſalmes purpoſely of Prayſe and Thankeſgiuing to God, Pſal. 103.1, 2.Ps 103:1Ps 103:2Pſalme 103.1, 2. he ſtirres vp himſelfe, and cals on his owne ſoule, and all that was within him, to prayſe the holy Name of the Lord, for his mercies and benefits in pardoning his ſinnes, in redeeming his life from the graue, and crowning him with merciemercy and compaſſion.

This hath beene the practice of the holy Seruants of God in all Ages, to prayſe the Lord for his mercies and benefits beſtowed on them, & eſpecially for ſpirituall and heauenly bleſſings: and this ought to bee our practice, if we would approoue our ſelues to be guided by the ſame Spirit that they were; whenſoeuer wee either thinke or ſpeake of good things paſt or preſent beſtowed vponupon vsus, or the good things we hope for from the Lord, eſpecially good things heauenly and ſpirituall, wee are to hauehave our hearts enlarged, and our mouthes opened in magnifying and prayſing God for the ſame; that is our dutie, and there is reaſon for it. The reaſon and ground of it is this,

The glorie and prayſe of God is the principall end of all his actions, Prou. 16.4.Prov 16:4Prou. 16.4. The Lord made all things for his owne ſake: that is, for his glories ſake it is, that wee are taught to pray for in the firſt place, that his name may bee glorified, and it is the ſhutting vp of all our Petitions: Thine, O Lord, is Kingdome, power, and glorie. It is the end of all the bleſſings of God beſtowed vponupon vsus. Therefore are bleſſings and good things beſtowed on vsus, That wee ſhould ſet forth the vertues of God, as the p. 493Apoſtle ſpeakes, 1. Pet. 2.9. 1. Pet. 2.9.1 Pet 2:9that wee ſhould magnifie the Power, Wiſdome, Goodneſſe, and MercieMercy of God, in beſtowing good things on vsus, and eſpecially good things heauenly and ſpirituall.

And therefore doubtleſſe, this is a dutie incumbent, and lying on vsus, That whenſoeuer wee either thinke or ſpeake of good things alreadie beſtowed on vsus, or good things we expect and looke for from the Lord, eſpecially good things heauenly and ſpirituall, our hearts are to be enlarged, and our mouthes opened, in magnifying and prayſing God for the ſame.

Now this is a dutie little thought on, Vſe 1 or at leaſt little practiſed by many in the world. Reproofe of ſuch as are careleſſe in the practice of this duty of thankſgiuing to God, for good things.Where is (almoſt) that man, or woman, that giues true prayſe to God for the good things of this life beſtowed vponupon them? Haply, for forme and faſhion, they vtter ſometimes a few words; I prayſe God, or I thanke the Lord, for this or that good thing. But where is that enlarging of the heart, and that feeling affection, opening the mouth wide in prayſing God, that was in Dauid? 1. Chr. 29.10, 11, 12, 13. 1. Chron. 29.10,1 Chr 29:10Bleſſed be thou, O Lord God of Iſrael our Father, for euer and euer. Thine, O Lord, is Greatneſſe, and Power, and Glorie, and Ʋictorie, and Praiſe: For all that is in the Heauen and Earth, 11is thine: thine is the Kingdome, O Lord, and thou excellest as Head ouer all. Both Riches and Honour come of thee, 12and thou reigneſt ouer all, and in thine hand is Power & Strength, and in thine hand it is to make great, and to giuegive ſtrength vntounto all. Now therefore, our God, wee thanke thee, 13and prayſe thy glorious Name. He could not find words ſufficient to ſet forth the affection of his heart.

Where is this manner of prayſing God to be found? Surely, it is hard to be found amongſt men. Well, as the Prophet ſaith, Hoſea 4.15. Though Iſrael play the harlot, Hoſea 4.15.Hos 4:15yet let not Iudah ſinne.

So I ſay in this caſe, Ʋſe 2 Howſoeuer others neglect this dutie, yet let not ſuch as feare the Lord, forget it; let p. 494them with feeling hearts magnifie the Name of the Lord for good things beſtowed vponupon them, Such as feare the Lord, are with ſeeling hearts to magnifie the Name of the Lord, for good things beſtowed on them, eſpecially ſpirituall good things. Rom. 8.17.Rom 8:17eſpecially for ſpirituall good things. Wee are to prayſe God for the leaſt bit of bread we hauehave to put into our mouthes, much more are wee to magnifie his Name, for freeing vsus from the power of Sinne, Hell, Death, and Damnation, and making vsus his Children, his Sonnes and Daughters, yea, heires, euen ioint-heires with Chriſt, Rom. 8.17. and by him giuing vsus certaine Title to an Inheritance euerlaſting, in his owne Kingdome.

Oh, theſe things are to affect our hearts and ſoules, and for theſe we are to magnifie the Name of the Lord eſpecially: yea, not onelyonly in word to prayſe God for theſe ſpirituall bleſſings, but to yeeld to him, in lieu of them, reall thankſgiuing; Reall thankſgiuing is to be yeelded to the Lord.to labour to anſwer the Lords mercy in theſe things, by yeelding to him all holy obedience, and by walking humbly before him all the dayes of our life; euen out of a feeling acknowledgement of his goodneſſe and mercy towards vsus in theſe things, to breake out and to ſay with Dauid, 2. Sam. 7.18.2 Sam 7:182. Sam. 7.18. Lord, what am I? And who am I, that thou ſhouldeſt thinke on me, & chuſe me to Life and Saluation, free me from Sinne, and Hell, Death, and Damnation, making me thy Child, and an Heire of Heauen? Oh what ſhall I render to thee for theſe great and vnſpeakable mercies! Thus ought we to be affected, in reſpect of ſpirituall good things and bleſſings beſtowed on vsus; and out of a feeling of them, to breake out into magnifying and prayſing the Name of the Lord.

And a little to quicken vsus vp to this dutie: Motiues ſtirring vsus to the practice of this dutie.know, that truly to prayſe God, is the moſt excellent thing wee can doe whileſt wee liue here in this world: It is that which the Angels doe in Heauen, and it is that we ſhall doe for euer in the life to come; yea, it is the moſt comfortable thing we can performe: Nothing ſeales vp more comfort to the ſoule then this, to be able from the bottome of the p. 495heart to prayſe the Lord, and to giuegive him the glorie that is due to his Name. Note. An hypocrite may pray to the Lord from the bottome of his heart, euen out of his ſelfe-louelove, but he cannot truly, and from the bottome of his heart, prayſe the Lord, and giuegive due glorie to his Name.

And therefore, if thou wouldeſt bee exerciſed in that dutie that is moſt excellent, and will yeeld thee moſt comfort, remember to magnifie and to prayſe the Name of the Lord for good things beſtowed on thee, and eſpecially for good things Heauenly and Spirituall; that is the dutie of eueryevery child of God.

Now, in the laſt place, the Apoſtle addes, Our Lord: that is, as wee ſhewed, my Lord, and your Lord, and the Lord of all true Beleeuers, both by free donation from his Father, and by right of Redemption. Hence I might ſtand to ſhew,

That as many as acknowledge Chriſt their Ieſus, muſt alſo acknowledge him to be their Lord, and muſt take his yoke on them. And therefore in vaine doe they hold Chriſt to be their Sauiour, and to hauehave borne the burden of their ſinnes, who neuer ſubmit their necks to his yoke. But of this we hauehave ſpoken heretofore; therefore I paſſe by it: onelyonly note in a word,

That Chriſt is the Lord of all true Beleeuers in ſpeciall manner, they being giuen to him of his Father, Doct. 3 Chriſt is Lord of all true Beleeuers in ſpeciall manner, and hath a ſpeciall care ouer them.and hee hauing redeemed them, he is Lord ouer them in ſpeciall manner. And therefore doubtleſſe hee carries a ſpeciall hand ouer them, and hee gouernes them in ſpeciall manner; he guides them in the way to Heauen; he exerciſeth them vnderunder afflictions and trials, to ſpirituall obedience; hee ſupports them in their troubles; hee defends them againſt the rage of all enemies whatſoeuer. And to this purpoſe ſpeakes the Apoſtle, Epheſ. 1.22. ſayth he, Epheſ. 1.22.Eph 1:22Chriſt is made Head to his Church, to guide and gouerne it, as an Head in ſpeciall manner; but as for all other things, they p. 496are made ſubiect vnderunder his feet. So that out of all queſtion, Chriſt hath a ſpeciall care of his Church, and members of it; hee guides and gouernes them in ſpeciall manner.

And this for the vſe of it, Vſe. Comfort to all true members of Chriſt; they need not feare any aduerſarie power. Matth. 28.18.Matt 28:18is a ground of ſweet comfort to all true beleeuing members of Chriſt; and this may cheere them vp againſt the feare of any aduerſarie power whatſoeuer. For why? Christ, to whom all power is giuen, Matth. 28.18. is their Lord in ſpeciall manner, and hee will certainely guide them in the way to life and ſaluation, and protect and defend them againſt the enemies of their ſaluation. Ioh. 17.2.John 17:2Yea, himſelfe ſayth, Iohn 17.2. All power was giuen him of his Father, ouer all fleſh, that hee ſhould giuegive eternall life to them that hee hath giuen him.

Let then the Deuill, Antichriſt, and all the enemies of the Church, rage and ſwell, and doe what they can againſt the Church and members of it, they ſhall neuer preuaile to the hurt of one ſoule that belongs to Chriſt; He hath all the enemies of his Church vnderunder his feet, to tread them downe to Hell at his pleaſure; and they may as ſoone, and as eaſily, pull Chriſt out of his Seat in Heauen, as one of his members out of his hands: And that is an excellent comfort to all that truely beleeue in Chriſt.

NOw before wee come to the words following, Rom. 7. ver. 24.25.Rom 7:24Rom 7:25an Obiection is to be remoued, that ſome bring againſt our Argument, by which we proue the Apoſtle to be truely regenerate, gathered from his Exclamation, O wretched man that I am who ſhall deliuer me from the body of this death! And his thankſgiuing ſubioyned, I thanke God, through Ieſus Chriſt our Lord. For hence wee thus reaſoned. The Apoſtle groned vnderunder his miſerie, in regard of ſinne ſtill abiding in him, and deſired deliuerance from it, and gaue thanks to God for deliuerance through p. 497Ieſus Chriſt our Lord. And therefore he was a man truly regenerate.

Now againſt this Argument, Obiect. ſome obiect on this manner: (Say they) In that the Apoſtle complaines of his wretchedneſſe, in regard of ſinne that was in him, and ſaith, Who ſhall deliuer me from the body of this death? and ſubioynes the grace of God through Ieſus Chriſt; it ſhewes, that he was a man as yet not deliuered from his ſinne, but that the grace of God, through Ieſus Chriſt, might in time deliuer him: And therefore (ſay they) this is no good Argument to proue the Apoſtle regenerate, and his being in the ſtate of grace, and that he was a man truly regenerate, becauſe he cryes out, O wretched man, who ſhall deliuer me from the body of this death! and then ſubioynes, The grace of God, through Ieſus Chriſt our Lord. So lyes the Obiection. The Anſwer to it is eaſie.

It ſtands partly on a wrong tranſlation of ſome part of the Text.

I anſwer to it, It appeares plainely by the Context, Anſ. that the Apoſtle complained of his wretchedneſſe, in regard of the remainder of ſinne ſtill abiding in him; and from that he deſired to be deliuered.

And againe, the Apoſtle ſaith not, the grace of God through Ieſus Chriſt; but, I thanke God, I giuegive thankes to God through Ieſus Chriſt. Hee being able to bleſſe God, and to giuegive him thankes, that in part hee was deliuered, and did certainly expect full deliuerance from the power of ſinne through Ieſus Chriſt, it is a plaine euidence, that he was a man truly regenerate, and in the ſtate of grace: for indeed, none but ſuch as be truly regenerate, and in the ſtate of grace, and none but ſuch as be in Chriſt, can bleſſe God for his merciemercy towards them, in reſpect of any good thing beſtowed on them, or any good thing that they expect or looke for, from the hands of God. And not to paſſe from this without ſome vſe of it,

Know it, whoſoeuer thou art, Vſe. that thou canſt not p. 498bleſſe God, Men cannot bleſſe God, for any good thing beſtowed on them, with comfort, vnleſſe they be in Chriſt.and giuegive him thanks for any good thing beſtowed on thee, with comfort, vnleſſe thou be in Chriſt; No, not for good things ſpirituall: As haply, thou art enlightened, and thou knoweſt God, who is goodneſſe it ſelfe, and thou haſt the knowledge of many other good things; yet canſt thou not bleſſe God with comfort for that illumination and knowledge, vnleſſe thou be in Chriſt: Much leſſe canſt thou bleſſe God with comfort for outward good things; as Meat, Drinke, Apparell, Houſe, or Land, or the like. No, no; good things, whether ſpirituall, or outward, beſtowed on thee, they are but giuen thee, to leaue thee without excuſe, and further to encreaſe thy iudgement, vnleſſe thou be in Chriſt, and in the ſtate of grace.

Therefore if thou wouldeſt bleſſe God, and giuegive him thankes for good things beſtowed vponupon thee, with comfort, thou muſt be able to vſe the Apoſtles forme of prayſe and thankſgiuing, Epheſ. 1.3.Eph 1:3Epheſ. 1.3. Bleſſed be God, who hath bleſſed me with ſpirituall, yea, with thoſe temporall bleſſings I doe enioy in Chriſt.

And if thou aske me, Queſtion. how that is to be done?

I anſwere thee; Anſw. Labour to hauehave part in the merit of Chriſt, to apprehend, and to apply the merit of his death to thy ſelfe, and then thou ſhalt be able to bleſſe God with comfort, for good things vouchſafed to thee, becauſe then they are giuen to thee as pledges of Gods louelove, and as bleſſings to thee, in and by the merit of Chriſt.

Come we now to the words following; Then I my ſelfe in my mind ſerue the Law of God, but in my fleſh the Law of Sinne. In theſe words the Apoſtle concludes his ſpeech touching the Spirituall Combat, briefely ſetting downe the ſumme and ſubſtance of it, ſtill giuing inſtance of it in his owne perſon, Then I my ſelfe, &c. The connexion of theſe words, with fore-going matter, is thus: The Apoſtle hauing cryed out, O wretched man that I am, who p. 499ſhall deliuer me from the bodie of this death! and then cheered vp himſelfe with comfort in and through Chriſt: In theſe words hee concludes to his comfort, that hee was not wholly captiued to ſinne: but though his fleſh and corruption ſtill in part abiding in him, did much trouble him, yet in his minde he ſerued the Law of God. Then I my ſelfe (ſaith he) in my mind ſerue the Law of God, but in my fleſh the law of ſinne.

Now here the Apoſtle inſiſting in his owne perſon, I my ſelfe, diuides himſelfe into two parts, minde and fleſh; In my minde, In my fleſh. And then hee makes knowne what he did in reſpect of theſe two parts, as, namely, that in his mind he ſerued the Law of God, and in his fleſh he ſerued the Law of ſinne. And ſo we ſee the dependance of theſe words on foregoing matter, and the generall matter and ſubſtance of them.

Now a little for the vnderſtanding of theſe words: InterpretationThen I my ſelfe, or, then, namely, I my ſelfe, euen I PAVL my ſelfe. It is ſtrange, ſaith Beza, that ſome ſhould thinke the Apoſtle ſpake in the perſon of another, when hee ſo expreſly ſets it down that he meant himſelfe (In my mind, In my fleſh.) The words (mind and fleſh) doe not here ſignifie, as Bellarmine and the Papiſts expound them, the Apoſtles ſoule and body; for hee being truely regenerate, was thorowout regenerate both in his ſoule and in his body in part; But by mind we are to vnderſtand his mind renued by grace, that is put, by a Synechdoche, for his whole regenerate part thorowout, euen the ſame which before hee cals the Inner man, Verſ. 22. and which the Apoſtle Peter cals the hid man of the heart, 1. Pet. 3.4. 1. Pet. 3.4.1 Pet 3:4And ſo alſo by the word (fleſh) we are to vnderſtand his vnregenerate part thorowout both in body and ſoule, the corruption of nature abiding in him in part, in all the powers of his ſoule, and in all the parts and members of his body, which is vſually called by the name of fleſh in the Scripture.

p. 500Serue the Law of God: that is, yeeld obedience to the Law of God, know it, delight in it, and doe the good things it requires: and by the Law of God is meant, as before I ſhewed, the morall Law of God, which makes knowne Gods will touching all good dueties both towards God and men. The law of ſinne, that is, the power of ſinne, the force and commanding power of that corruption that ſtill abides in me, and the euill motions of it: I yeeld to it, and am many times ouercarryed by it. Thus then briefly vnderſtand wee theſe words, as if the Apoſtle had ſaid,

Then namely I PAVL my ſelfe in mine owne perſon, in my regenerate part, and as I am regenerate, doe yeeld obedience to the Law of God, which makes knowne the good will of God touching all good duties; I know it, and I delight in it, and I doe the good things it requires. But in my vnregenerate part, as I am vnregenerate, I yeeld to the commanding power of that corruption that ſtill abides in me, and the euill motions of it, and am many times ouercarryed by it.

Firſt here we ſee, that the Apoſtle makes it cleere, that he ſpake of himſelfe, in ſetting forth the ſpirituall combate. Some make queſtion and doubt of it, yea ſome hauehave flatly denyed it, that the Apoſtle in this diſcourſe touching the ſpirituall combate, meant himſelfe: but the Apoſtle puts it here out of all queſtion, and directly affirmes it, that it was of himſelfe that he ſpake, and hee ſpake not here of himſelfe figuratiuely, as 1. Cor. 4.6. but directly and plainly, 1. Cor. 4.6.1 Cor 4:6that he did not allow the euill which he did, that hee did the euill he hated, that hee did not the good which he would, that the Law in his members rebelled againſt the Law of his mind, and that in his mind he ſerued the Law of God, and in his fleſh the Law of ſinne. That theſe things he found in himſelfe. Hence then we are giuen to vnderſtand, that it is a true concluſion,

That the beſt of Gods children, Doct. 4 the moſt holy that liue on the face of the earth, many times doe the euil they p. 501hate, and doe not the good they would; Gods deareſt children liuing in this world, many times doe the euill they hate, and doe not the good they would.They are troubled with ſinfull infirmities, the power of ſinne rebels againſt the power of grace that is in them, and leades them captiue to the Law of ſinne. Wee hauehave here the Apoſtle an excellent inſtrument of Gods glory, an eminent man in Gods Church, affirming theſe things of himſelfe with his owne mouth, that thus it was with him. And from his example wee may conclude, that thus it is with the beſt of Gods children. For why? as it is, Rom. 15.4. Rom. 15.4.Rom 15:4Whatſoeuer things are written aforetime, are written in the Booke of God, for our learning.

Wee muſt make vſe to our ſelues of the inſtructions of the Word, laid downe either generally in the doctrine of it, or particularly in the examples of it: Therefore the Apoſtle thus ſetting himſelfe before vsus, that thus it was with him, he being a man truly regenerate, and an holy man of God, wee may ſafely conclude, that thus it is with the reſt of Gods children. 1. Tim. 1.16. 1. Tim. 1.16.1 Tim 1:16The Apoſtle ſaith, For this cauſe was he, being chiefe of ſinners, as there he ſpeakes, receiued to mercy, that Ieſus Chriſt ſhould ſhew on him all long ſuffering, vntounto the example of them which ſhould, in time to come beleeue in him vntounto eternall life.

So then, the examples of holy men of GOD are ſet downe in the Scripture for our vſe, for our good, & for our comfort; and we may gather, that ſeeing it was ſo with the Apoſtle, that he did the euill he would not hauehave done, therefore it is ſo with the reſt of Gods children.

And this may ſerue to ſtrengthen poore weake Chriſtians in their comfort, Vſe. Comfort to poore weake Chriſtians, troubled with their ſinful infirmities.when they are troubled with their ſinfull infirmities, and feele the rebelling of their owne fleſh, and doubt whether it were thus with the deare children of God or no.

We hauehave here Paul affirming in plaine termes, that thus it was with himſelfe, and from his example they may gather comfort to themſelues, and thus conceiue, that ſurely it is no otherwiſe with them then with the reſt of p. 502Gods children. It is a ſubtilty of Satan, when the poore ſoule being preſſed with the weight of ſinfull infirmities that cleaue to it, begins to gather ſome comfort, and to cheere vp it ſelfe by looking on the example of Paul, and thus to conceiue with it ſelfe: Thus it was with the holy Apoſtle; my caſe is no other then it was with him, preſently to ſnib and to checke that comfort with this ſuggeſtion, What art thou, compared to Paul? Hee was a man of rare gifts, and of great grace, and a man that had a great meaſure of holineſſe and ſanctification, and dareſt thou compare thy ſelfe with him?

The poore ſoule may eaſily anſwere him, It is true indeed, I am nothing, compared to Paul: but yet Paul hath ſet himſelfe before me for an example, that thus it was with him, that he did the euill he hated, and the good he would hauehave done, he did not, and hee being an excellent man, a man of rare gifts, and of great grace, my comfort is the greater; I may from his example conclude, that the beſt of Gods children hauehave their weakneſſes and ſinfull infirmities, and therefore no maruell though it be ſo with mee, euen the Apoſtle, who had ſuch a meaſure of Faith, Rom. 8.38.Rom 8:38that he could ſay, Rom. 8.38. I am perſwaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, 39nor things preſent, nor things to come, nor height, nor depth, nor any other Creature, ſhall be able to ſeparate vsus from the louelove of God, which is in Chriſt Ieſus our Lord. Yet hee out of his owne mouth affirmes thus much of himſelfe, that he had his ſinfull infirmities, and from his example I may conclude, that ſo it is with the beſt of Gods children: and therefore I hauehave no cauſe to be vtterly deiected, and put out of all hope, becauſe of my weakneſſes and ſinfull infirmities. No, no: I will labour and ſtriue againſt them, and in time I ſhall be able to ouercome them in Chriſt, I ſhall hauehave a full victorie and conqueſt ouer them.

In the next place obſerue wee, Obſer. that the Apoſtle here p. 503ſpeaking of himſelfe, hee diuides himſelfe into mind and fleſh, in my mind; in my fleſh: meaning by his mind, his regenerate part, and by his vnregenerate part the corruption of nature ſtill in part abiding in him. Hence then we are againe put in mind of this wee hauehave had occaſion to ſpeake of,

That the moſt holy, Doct. 5 and the moſt regenerate that liue on the face of the earth, There is both fleſh and Spirit in the beſt of Gods children, liuing in this world.hauehave in them both fleſh and Spirit; they hauehave in them both grace and corruption ſtill in part abiding: the deareſt of the Saints and Children of God, are not freed from ſinne abiding in them altogether, but they hauehave corruption and ſinne ſtill in part remaining in them, and they are partly fleſh, and partly Spirit; yet this is not ſo to bee vnderſtood, as if GODS Children were in diſtinct and ſeuerall parts fleſh and Spirit, as if they had grace in one power, and facultie of the ſoule, and fleſh and corruption in another; no, but that they are wholly and thorowout, partly fleſh, and partly Spirit; the whole minde of a regenerate perſon is partly fleſh and partly Spirit, in part it is inlightened, and made able to vnderſtand & conceiue good things, and in part it remaines blinde and ignorant.

And ſo it is with his will and affections, and other powers and faculties of his ſoule; they are thorowout partly ſpirituall, and partly carnall, and there is fleſh and Spirit thorowout in all the powers of the ſoule, and in all the parts and members of the bodie, euen in the beſt of Gods Children, ſo long as they liue on the face of the earth. Prouerb. 20.9. Who can ſay, Prou. 20.9.Prov 20:9I hauehave made mine heart cleane, I am cleane from my ſinne? I am in this World free from all relikes of ſinne? As if he had ſaid, None can ſay it. 1. King. 8.46. There is no man that ſinneth not, 1. King. 8.46.1 Kgs 8:46ſaith Salomon. No man liuing but hath ſinne in him, and it breakes out into actuall ſinne at one time or other. 1. Ioh. 1. Ioh. 1.8.1 John 1:81.8. If we ſay that we hauehave no ſinne, we deceiue our ſelues, and truth is not in vsus, Gal. 5.16. ſaith the Apoſtle, Gal. 5.16.Gal 5:16Walke in the p. 504Spirit. Hee ſpeakes to them that had the Spirit, and were able to walke in the Spirit; and he ſubioynes, Ye ſhall not fulfill the luſts of the fleſh: there is fleſh and the luſts of it ſtill in you.

Theſe and many other teſtimonies cleare and confirme this truth to vsus, that the moſt holy, and moſt regenerate that liue on the face of the earth, hauehave in them both fleſh and Spirit, there is grace and corruption ſtill in part abiding in all the powers of their ſoules, and in all the parts and members of their bodies. Howſoeuer the Lord could free his children altogether from the corruption of nature, whileſt they liue here in this world, by the powerfull worke of his holy Spirit, yet he is pleaſed to ſuffer ſome relikes of it ſtill to abide in them, for ſpeciall good cauſes.

As for the beating downe of pride, 1leſt they ſhould be too much lifted vp in them themſelues.

For the exerciſe of their faith, 2their hope, their patience, and other graces.

For the ſtirring of them vp to feruent Prayer.

For the manifeſtation of his own Power, 4in vpholding them in their temptations.

For theſe and the like good cauſes, is the Lord pleaſed to ſuffer ſome remnants of corruption ſtill to abide in his children, and ſo the beſt that liue on the face of the earth, hauehave in them both fleſh and Spirit, both grace and corruption. And this, for the vſe of it,

Firſt, Vſe 1 meetes with ſome erroneous opinions, as that of Bellarmine and the Papiſts, Some Popiſh opinions confuted.touching the liberty of the Goſpell: They teach, That by the liberty of the Goſpell men are altogether freed from ſinne: ſo that, as they ſay, ſinne is throughly dead, and not only not imputed, but not aliue, not hauing any being in the righteous: ſo they hold. Now that is a foule and groſſe error, directly contrary to the Truth now deliuered.

Againe, 2this Truth meetes with that fooliſh conceite p. 505of the Familiſts and others, Familiſts alſo confuted.who dreame of a perfection of inherent holineſſe, grace and ſanctification in the time of this life.

The beſt and the moſt holy hauehave in them not only grace, but corruption ſtill abiding in part in all the powers of their ſoules, and in all the parts and members of their bodies, and that keepes them, that they cannot poſſibly aſpire to perfection of holineſſe in the time of this life.

Againe, is it ſo, that the moſt holy, 3and the moſt regenerate, whileſt they liue here in this world, The beſt of Gods children are ſtill to be purging out corruption, & ſtill to be growing in grace.hauehave in them not only Spirit, but fleſh alſo? hauehave they in them aſwell a meaſure of corruption, as a meaſure of grace? Surely, then it concernes the beſt of vsus, whoſoeuer we be, that hauehave attained the greateſt meaſure of grace, ſtill to bee purging out corruption, and ſtill to be growing in grace, and ſtill to be gathering increaſe of grace: and though we hauehave as great a meaſure of grace and holineſſe, as the beſt of Gods Children euer had, yet ſtill we hauehave fleſh in vsus, and ſtill we hauehave our weakneſſes.

And be we ſure of this, where we are weake, be it in knowledge, or be it in affection; there at one time or other we ſhall be aſſaulted and tried, and there the Tempter will come againſt vsus: and therefore we are eueryevery day more and more to be purging out the old lumpe, and ſtil to be caſting off the old man piece after piece, and eueryevery day to labour with our owne hearts to empty out the corruption of them; our worke in this kinde is neuer at an end, whileſt we liue here in this world: and to this purpoſe we are to be conſtant in the vſe of the meanes: In hearing the Word, In reading, In Prayer, In applying the power of Chriſt his death to our owne ſoules. And thinke not, becauſe thou haſt a great meaſure of knowledge and other good gifts, that therefore thou haſt no need to attend on the miniſterie of the Word. No, no: thou haſt ſtill fleſh and corruption in thee, and thou haſt p. 506neede ſtill to vſe good meanes, that may ſerue to purge it out continually; that is thy dutie.

Now further obſerue we, Obſer. that the Apoſtle deuiding himſelfe into minde and fleſh, he makes knowne how it was with him in reſpect of theſe two parts; as that in his minde, in his regenerate part, he ſerued the Law of God: but in his fleſh, in his part vnregenerate, he ſerued the law of ſinne. The point hence is this,

That the Spirit, Doct. 6 and the fleſh, Grace and corruption, they carrie Gods children diuers, Grace & corruption carrie Gods children contrarie wayes.yea, contrary wayes: One carries them to that which is holy and good, and the other to that which is euill and ſinfull: grace in Gods children, that carries them to thinke, will and affect, purpoſe, deſire and endeuour the doing of good and holy things: and the corruption that is in them, that carries them to the cleane contrarie, to thinke, will, affect, purpoſe, deſire, and endeuour the doing of euill and wicked things.

Thus are Gods children diuerſly carried, Grace carries them one way, and corruption, that hales and pulls them another way; and to this purpoſe the Apoſtle ſpeakes plainely, Gal. 5.17.Gal 5:17Gal. 5.17. The fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh: and theſe are contrary one to the other, ſo that yee cannot do the ſame things that yee would. The fleſh, that ſtirres vp euill thoughts, motions and luſts; The Spirit, that ſtirres vp good thoughts, motions, purpoſes and deſires, Iſai. 30.21.Isa 30:21ſaith the Prophet, Iſai. 30.21. Thine cares ſhall heare a word behinde thee, ſaying, This is the way, walke ye in it, when thou turneſt to the right hand, and when thou turneſt to the left. As if he had ſaid, Thine owne corruption will be readie to ſuggeſt euill to thee, to turne thee out of the way of holineſſe: but the Spirit of God in thee, that will ſuggeſt good things to thee, and tell thee in what way thou oughteſt to walke.

We ſee then, that grace and corruption, they carrie Gods children diuers, yea, contrary wayes. And the reaſon is this,

p. 507They are contrary grounds and beginnings, Gal. 5.17. Reaſon. Gal. 5.17.Gal 5:17yea, they are as it were Lords and maſters of contrarie diſpoſitions; one is diſpoſed to good, & the other to euill: and therefore no maruell though they carrie contrarie wayes, euen to contrary thoughts, affections, purpoſes, deſires and endeuours.

Now here haply ſome may demaund, Queſt. whether Grace and corruption do concurre and meete together in one and the ſame action, and do carrie Gods children, diuers or contrarie wayes in one and the ſame worke, yea or no?

To this I anſwer, That in ſome ſort they do, namely, Anſw. thus: In a good action grace carries forward to the doing of it, as it ought to be done, and corruption alſo intermeddles and hinders it from perfection, yea, it defiles it, and makes the beſt thing that is done by a childe of God, vnable to ſtand in Gods ſight, if he ſhould not look on it in mercy.

And on the other ſide, in an euill action, corruption carries forward to the doing of it, and therein alſo grace hath a working, not to the acting of it, but to curbe and reſtraine the fleſh, ſo that a child of God cannot do euill with full and habituall conſent of will. 1. Ioh. 3.9. 1. Ioh. 3.9.1 John 3:9The ſeed of Grace remaines in him, and he cannot ſinne, Vſe 1 becauſe thus Grace and corruption do concurre in one and the ſame action, whether good or euill.The beſt good thing done by a child of God is ſtayned with ſinne.

This ſerues to diſcouer, that there is no good thing done by any Child of God, but it is ſtayned with ſinne, intermeddling corruption defiles it.

Then (ſay the Papiſts) it pleaſeth not God, Obiect. if it bee ſinfull. An idle cauill.

Indeed, if it were abſolutely ſinfull, Anſw. then it could not pleaſe God: but it is holy and good, for the kinde as it is inioyned by God, and as it comes from the Spirit of God, though in the manner of doing it failes, and comes ſhort of perfection, and is ſinfull, that ſinfulnes the Lord p. 508pardons, and ſo accepts of it, in and through Chriſt, as pleaſing to him.

Againe, Vſe 2 is it ſo, that grace and corruption carry Gods children contrary wayes? We are not to think it ſtrāge, when we feele our ſelues carried contrary-wayes.grace carries them to good, and corruption to euill? Then we may not thinke it ſtrange when we feele our ſelues ſo carried, and when we would thinke of good things, & delight in them, and do them, we are hindered, and we cannot thinke of them, delight in them, and do them as we deſire; it is the caſe of the deareſt of Gods children many times when they would thinke of good things, their mindes are carried from them, or they are dull & heauy in thinking of them, and when they would beleeue the ſweet promiſes of the Word of God, they are oppreſſed with vnbeliefe, and the like: it is a mercy of God when thou feeleſt thy ſelfe carried contrary wayes, thou wouldeſt thinke of good things, delight in them, and do them, and thine owne corruption carries thee a contrary way, if thou feeleſt it with griefe; thouſands in the world are carried but one way, they goe on in an euill courſe, their mindes are carried after euill, they affect it, and do it with pleaſure, it neuer troubles them; and therefore, I ſay, it is a mercy of God vouchſafed to thee, if thou feeleſt thy ſelfe carryed away from God with great griefe.

Thus it is with Gods Children, yea, doubtleſſe Gods Children thinke their preſent corruption euer the greateſt: Becauſe the more grace they hauehave, the more they feele their corruption. And as one ſaith well; They that holde themſelues to bee the Children of God, and yet feele not themſelues carryed contrarie wayes, in reſpect of grace and corruption, they hauehave either Angelicall perfection (which let them take to themſelues that can) or they hauehave not as yet the Spirit of Chriſt. And therefore let not this trouble thee, becauſe thou feeleſt thy ſelfe carryed contrary wayes, when thou wouldſt thinke of good things, delight in them, and doe them, thou art p. 509hindered and thou canſt not thinke of them, delight in them, and doe them as thou deſireſt.

Laſtly, this being ſo, Vſe 3 that grace and corruption carrie Gods Children contrary wayes: Grace muſt be kept in continuall exerciſe.This muſt teach them to keepe grace in continuall exerciſe. For certainly if grace bee not ſtirring, and working, and in exerciſe, corruption will bee ſtirring and working: and therefore keepe thy faith, thy louelove to God, to his Children, thy Zeale to Gods glory, and ſuch like graces, in continuall exerciſe.

Now in that the Apoſtle ſaith, In my minde I ſerue the Law of God, and in my fleſh the law of ſinne: The Papiſts hauehave this note, (ſay they) Nothing done by concupiſcence, whereunto the Spirit, reaſon or mind of man conſents not, can make him guiltie before God. A very abſurd and groſſe conceit. For whatſoeuer is done contrarie to the Law of God, or ſwaruing from his Law, it is ſinne, and makes a man guiltie before God, yea, the leaſt euill thought ariſing from a mans owne corruption, though he reiect it and yeeld no conſent to it at all, yet it makes him guiltie of ſinne, yea, any euill done of infirmitie, when a Child of God being carryed aſide by violence of temptation, or ſtrength of corruption, doth the euill he would not doe, and which hee diſallowes in his iudgement, yet it makes him guiltie before God in it ſelfe. Indeed he is not held guiltie of that euill, becauſe the Lord is pleaſed to looke on him, in and through Chriſt, and by his grace in him to acquit and diſcharge him of the guiltineſſe of that ſinne, but in it ſelfe it makes him guiltie and liable to the curſe of God, and to euerlaſting perdition.

Soli Deo Gloria.

FINIS.