The Body of Death, Sermon

The Body of Death · Sermon

p. 1THE Saints Failings AND INFIRMITIES.

James. 3.2. former part of the verſe.

For in many things we offend all.

IN the foregoing verſe the Apoſtle dehorteth the beleiving Jewes, to whom he wrote this Epiſtle, from the ſin of proud and uncharitable cenſureing; My Brethern be not many maſters; where the word maſter is taken foreign p. 2for a ſupercilious reprover, for one that is gotten into the chair of arrogancy, whence he doeth pro imperio, Magiſterially enough inveigh againſt the practiſes of other men. (a)(a)See Mr. Mantons Lectures on James 3.1. Vide etiam Pareum ad locum.Jas 3:1And this dehortation the Apoſtle enforceth with a double argument; the firſt drawn à periculo, from the danger of this ſin. Knowing that we ſhall receive the greater condemnation, verſe. 1. either here, from men; Or, (wich I ſuppoſe the Apoſtle doth rather intend) hereafter, from the Judg of all the earth. It will be juſt in God, to be ſevere to the failings of thoſe that are ſo ſharp in cenſuring their Brethrens infirmities; by judging others, they doe but paſſe ſentence upon themſelves, and pronounce their own doome.

The ſecond argument is laid down in my Text, and it is drawn à communj hominum fragilitate (b)(b)Pareus ad loc., from that common frailty, which is incident to all men; In many things we offend all. It is an unrighteous thing, to deny our Brethren that tenderneſs, which we need p. 3our ſelves; and to judg and condemn others, for thoſe failings, from which the beſt of men are not free (c)(c)Inique facit, qui veniam quâ opus habet, alijs negat. Calvin. ad loc..

In many things we offend all. We] the Apoſtle doeth not except himſelf, though he was an Apoſtle of ſingular holyneſs, and of ſuch exact ſtrictneſs, that he was therefore ſirnamed the juſt.(d)(d)Euſeb. Eccl. Hiſt. lib. 2. c. 1.

Offend] foreign, It is in the preſent tenſe, and noteth aſſiduity and frequency, as a learned writer obſerveth upon the Text (e)(e)Vult aſſiduitatem quandam, & frequentiam ſignificare. Eſtius ad loc..

I ſhall not handle the words with relation to the percedent verſe, but conſider them as an intire propoſition: and being ſo conſidered, they cleerly hold forth this Obſervation.

Doct. The beſt of men are not ſo freed from ſin in this life, but that in many things they offend all.

The Propoſition lyes clear in this Text; ſo that had I no other proof, the Text it ſelfe were ſufficient; but it is eaſy to multiply other Scriptures, which hold forth the ſame p. 4truth. I ſhall onelyonly deſire you to read two or three Texts of Scripture, which give in evidence thereunto, and then I ſhall proceed.

See what a challenge Solomon maketh to all the world, Prov. 20.9. Who can ſay I have made my heart clean; I am pure from ſin? Many indeed may ſay ſo boldly, but who can ſay ſo truly? The interrogation hath the force of an emphaticall negation. So likewiſe, Eccle. 7.20. There is not a juſt man upon the earth, that doth good, and ſinneth not. I hope none will be ſo vain, as to except againſt theſe proofes, becauſe out of the Old Teſtament, ſeeing St. James in my Text, (which is a part of the New Teſtament) affirmeth as much. In many things we offend all.

And leſt you may think, that it was onelyonly one Doctors opinion, you may ſee St. John, the beloved diſciple that leaned on Jeſus his breſt John. 13.23.John 13:23, he, in other words ſpeaketh the ſame thing. 1 Joh. 1.8. If we ſay, that we have no ſin, we deceive our ſelves, p. 5and the truth is not in us. And you have St. Paul bitterly complaining of that body of ſin and death, that he carried about with him, and ſhould carry about with him to his dying day, Rom. 7.14. ad finem.

The Point (you ſee) is cleer; in the proſecution of it I ſhall obſerve this method,

Firſt, I ſhall ſhew you, how beleevers are freed from ſin in this life.

Secondly, I ſhall ſhew you, how they are not freed from ſin in this life.

Thirdly, I ſhall lay down the reaſon of the Doctrine, for the confirmation of it.

Fourthly, I ſhall ſhew you, what is the difference between the Godly and the wicked in their ſinning.

Laſtly, I ſhall apply the Doctrine.

I beginne with the firſt, 1and ſhall ſhew you, how beleevers are freed from ſin in this life.

Beleevers are freed from ſin in p. 6this life, in three reſpects.

Firſt, 1Quoad vim dominandiIn reſpect of the dominion of it. The great Apoſtle of the Gentiles expreſſely affirmes it, Rom. 6.14. Sin ſhall not have dominion over you, for you are not under the Law, but under Grace. Sin indeed hath a being in beleevers, but it doth not reign in them, as formerly. Though ſin act the part of a Tyrant, yet it cannot act the part of a King in a beleever; God ſending his ſon in the likeneſs of ſinfull fleſh, and for ſin condemned ſin in the fleſh, Rom 8.3. Sin is condemned; it is dead judicially. It received its deaths blow in the death of Chriſt; though it lives, yet it raigneth not, it hath loſt its ſtrength, becauſe a beleever is not under the Law, which is the ſtrength of ſin (g)(g)1 Cor. 15.56.1 Cor 15:56, but under Grace.

Indeed its true, that, as it was ſaid of Carthage, that Rome was more troubled with it after it was ſubdued, than before (h)(h)Plus Romae negotij fuit cum ſemivictâ Carthagine quâm cum integrà Flor., by reaſon of frequent rebellions afterwards ſo a Godly man may be more troubled, and vexed with ſin, when p. 7it is conquered, then he was while it raigned. But yet though it may be turbulent, it ſhall not be prevalent. It was before a King, but now a Captive in him; before upon a throne, now in chains. Sin may moleſt and vex, even where it doth not raign. What is ſpoken Dan. 7.12. in another caſe; As concerning the reſt of the beaſts, they had their dominion taken away, yet their lives were prolonged for a ſeaſon and time; We may ſay by way of alluſion concerning ſin; Its dominion is taken away, though its life be prolonged for a ſeaſon.

Now (my beloved) what a happineſs is this, and what a mercy is it, that when others are under the command of every luſt, and led captive by every ſin, beleevers are freed from the commanding power of ſin? ſin doth not raigne in them for they are not under the Law but under Grace.

Secondly, 2Quoad reatumBeleevers are freed from ſin in respect of its guilt. Jeſus Chriſt hath freed them from the guilt p. 8of thoſe ſins, which otherwiſe would have ſunk their ſouls irrecoverably to the bottome of the nethermoſt hell; ſo that now there is no ſin can be charged upon beleevers account. Chriſt hath fully paid their debt of ſin, and therefore God cannot in juſtice require it of them. Had the guilt of any one ſin of beleevers been unſatisfied for, it would have detained Jeſus Chriſt under the power of the Grave. He could never have riſen from the dead, nor have aſcended into heaven, if he had not paid the uttermoſt farthing of that debt, which beleevers ſinnes had contracted. He hath ſo freed beleevers from the guilt of ſin, that their ſinnes ſhall never be charged upon them. The Lord hath laid upon him the iniquities of all beleevers, Eſa. 55.6. And they cannot be laid upon him, and upon beleevers too; but are in Gods account, as if they had never been committed, never to be laid to their charge more. Therefore it is called A taking away their iniquities. Hoſ. 14.2. And a takeing p. 9away the ſins of the world, Joh. 1.29. Behold the lamb of God that taketh away the ſinnes of the world. And ſometimes it is called a blotting out tranſgreſſions; Eſa. 43.25. I even I am he, that blotteth out thy tranſgreſſions; As a debt-book is croſſed, and the debt blotted out; ſo God blotteth out the ſinnes of his people, that they ſhall never be charged upon their account. The promiſe is very emphaticall; I will blot out thy tranſgreſſions. If a writing be but blured a little, and ſomewhat blotted, it may be read; but if it be blotted out, it is no more legible. But the ſinnes of Gods juſtified ones are not onelyonly blotted, but blotted out, and that by God himſelf, who alone hath the power of life and death, of condeming and abſolving. Though an inferiour Officer ſhould blot out an inditement, that (perhaps) may ſtand a malefactor in no ſteed; but when the King doth it, who is the cheife Judg, then the indictement cannot returne. Now it is the Lord himſelf doth blot out p. 10ſin; I even I am he, that blottes out thy tranſgreſſion. Our ſinners are (as it were) fairly written, as an evidence and record againſt us, and our iniquities teſtify againſt us, till a pardon blotteth them out.

Sometimes alſo it is called blotting them out as a cloud; Eſa. 44.22. I have blotted out as a thick cloud thy tranſgreſſions, and as a cloud thy ſinnes. Our unpardoned iniquities, as a thick cloud eclipſe the light of Gods countenance from ſhineing upon us, till the beames of Gods free Grace and pordoning mercy ſcatter this cloud.

Sometimes it is called a caſting them into the hottom of the ſea, where they ſhall be ſo buried as never to riſe againe, Mic. 7.19. Thou wilt caſt all their ſinnes into the depths of the ſea. If a thing were cavt into a river, which might be fadomed, it might be brought up again; or if it were caſt upon the ſea onelyonly, it might be diſcerned and taken up again; but when it is in the depth, caſt into the depths, into the bottom of p. 11the ſea it cannot be fadomed up again. By which Metaphore the Lord expreſſeth (as one obſerves (i)(i)Mr. Obadiah Sedgewick in his doubting Beleiver. p. 251.252.) the powerfull energie of pardoning mercy, that ſinnes ſhall riſe no more againſt us. He will clear them ſo, that being once forgiven, they ſhall come upon the account no more: He will drown their guilt, that it ſhall not come up againſt them before him the ſecond time. Some think that it is an alluſion to Gods great judgment on Tharaoh, and the Aegyptian Hoſt, who when they purſued Iſrael, were drowned in the bottomof the red ſea (k)(k)Mr. Loves. Penitent pardoned. p. 44.. God will deal with ſin as he dealt with Pharaoh and his Hoſt. To ſhew how irrecoverably they periſhed, it is ſaid, they ſank as lead in the mighty waters, Exodus. 15.10. when God pardoneth ſin, ſin lyeth like lead in the bottom of the ſea; the guilt thereof ſhall never riſe againſt a pardoned ſinner.

Sometimes it is called a covering ſin, Pſal. 32.1. Bleſsed is he whoſe tranſgreſſion is forgiven, whoſe ſin is p. 12covered. Now you know quod tegitur non videtur (l)(l)Hieron. Si voluit segere, noluit videre, &c. Aug. in Pſa. 32.Ps 32, &c. that which is covered is not ſeen, the glorious robe of Chriſt righteouſneſs covereth all the ſpots of Gods juſtified people, as a garment covereth all the moles and blemiſhes and imperfections in the body of man: ſo that the Lord ſeeth no iniquity in Jacob nor tranſgreſſion in Iſrael. Numb. 23.21. The meaning of which Text, is not, that there is no ſin in them, which God takes notice of; but that although God doe ſee ſin in them, with the eye of his knowledg and omniſcience; yet he doth not ſee ſin in them with the eye of juſtice, ſo as to lay it to their charge. Their ſinnes are covered (ſaith one) Not ſimply and abſolutely, ſo as that God cannot ſee them; this would argue impotency and imperfection in God; but ſecundum quid, ſo covered as that God will not impute them (m)(m)Mr. Newman in his Sermon before the houſe of Comons Dec. 30. 1646. on Heb. 4.13. p. 21.Heb 4:13.

And moreover, the Sctipture holds forth, that the ſinnes of Gods people are ſo putt away, that if p. 13God ſhould come afterwards and make inquiſition for ſin in them, it ſhall not be found; Jer. 50.20. In thoſe dayes and in that time ſaith the Lord; the iniquity of Iſrael ſhall be ſought for, and there ſhall be none; and the ſinnes of Judah, and they ſhall not be found. The meaning is not, that there can no ſins be found in the Saints; but that they ſhall not be found ſo, as to have the guilt of them charged upon them. Why, what hinders the finding of them? Or where ſhall they be hid? The laſt words of the verſe will tell you where they ſhall be hid viz. in the pardoning mercies of God: I the Lord will pardon thove whom I reſerve. The Lord will give ſuch a full and free pardon of ſin, that what ſearch and inquiry ſoever ſhould be made after it, there ſhoud not be ſo much as any ſcar or mark, not ſo much as any print or ſtain left, to be a witneſs of their ſin, or a plea for their condemnation. Which leads me to the third particular

Thirdly, 3Beleevers are freed from p. 14ſin in reſpect of the condemning power thereof: Quoad vim damnandi.So that now ther is no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. Though there be matter of condemnation, yet their is not condemnation it ſelfe. Sin ſhall never bring thoſe under condemnation, that have an intereſt in Jeſus Chriſt; for that were derogatory to Gods juſtice, to receive full payment of our debt at the hand of Chriſt, and yet to require it of us too. The great Judge of Heaven and earth will not doe ſo unrighteouſly, as to expect that from us, which Chriſt hath paid for us to the uttermoſt farthing. Thus you have heard how beleevers are free from ſinn this life.

Secondly, 2My next work is to ſhew you how beleevers are not freed from ſin in this life? And this alſo I ſhall lay open in three particulars.

Firſt, 1Non quoad actum inhaerendi.Beleevers are not freed from ſin in reſpect of its inherence. Hence we read of the indwelling of ſin. It is no more I that do it, but ſin that p. 15dwelleth in me, Rom. 7.17, 20. Sin doth not onelyonly lodge with us for a night, but it dwelleth in us like a rebellious Tenant, that will keep poſſeſſion in deſpite of the owner, till the houſe be pulled down over his head (n)(n)Mr. Brinſly in his Treat. of miſticall Implantation. p. 120.. The beſt Saint alive is troubled with Inmates. Though he forſake his ſins, yet his ſins will not forſake him. Sin is by Epiphanius compared to Ivy in the wall (o)(o)Epiphan. Haereſ l. 2. H. 64. cited by Dr. Ed. Reynolds in his Treatiſe concerning the ſinfullneſs of ſin.. Though you cut off the body, and the ſtump, and the boughs, and the branches; yet the root remaining faſtened in the wall, it will ſprout out again, till the wall be pulled down. By others it is compared to the fretting Leproſy ſpoken of Levit. 14.45. ſcrapeing will not ſerve the turn to remove it, but ſtill it ſpreads, till the houſe, the ſtones, and the timber thereof, &c. be broken down (p)(p)Dr. Ed. Reynolds ubi ſupra. Mr. Watſon in his Chriſtians Charter.. Sin cleaves ſo faſt to our nature, that it will never totally and finnally leave us, till theſe houſes of clay be demolliſhed. It ſticks as faſt to us, as blackneſs to an Ethiopian, all the water in the Ocean p. 16cannot waſh it off. As long as there is wheat in the field, it will have chaff about it; as long as there is water in the ſea, it will retain its ſaltneſs; ſo ſin will cleave and adhere to us as long as we live. Hence the Apoſtle calleth it an encompaſſing ſin (q)(q)foreign.Heb. 12.1. Eraſmus rendereth the word Peccatum tenaciter inherens (r)(r)Leigh Crit. Sac.. A ſin that doth ſo tenaciouſly cleave to us, that it will not be ſhaken off. A man may as ſoon ſhake of his skinne from his back, as ſhake of this evill inhabitant. It will dwell in us, while we dwell in theſe Tabernacles of clay.

Secondly, Non quoad vim inficiendi.Beleevers are not freed from ſin in reſpect of its infectious property: for it not onelyonly cleaveth to our natures, but it defiles our beſt performances. Hence ſometimes duties are in Scripture called dung; Mal. 2.3. I will ſpread dung upon your faces, even the dung of your ſolemn feaſts, ſc. Becauſe of the iniquity that cleaveth to them. That the ſinnes of unregenerate men are defiled with ſin is beyond diſpute; p. 17their beſt ſervices, as they come from them are ſinfull; for bad trees cannot bring forth good fruit. The queſtion is concerning the ſervices of regenerate men: And indeed it is a truth concerning the beſt works of regenerate men. Though they are not ſins, and hatefull to God (for to affirm ſo were to reproch the ſpirit and grace of Chriſt, by which they are wrought) yet this I dare boldly ſay, there is aboundance of iniquity cleaving even to their holy things, and to their beſt ſervices, that are done by the concurrence and contribution of their own faculties; inſomuch that did not Jeſus Chriſt their High Prieſt take away the iniquities of their holy things, and perfume them with his ſweet odours, they would not find acceptance. Should God be ſevere to mark what is amiſſe in our beſt ſervices, he would find enough in them to condemne us (ſ)(ſ)Nullum unquam extitit pii hominis opus quod ſi ſevero Dei judicio examinaretur, non eſſet damnabile. Calv. Inſt. l. 3. c. 14. § 11.. For our righteouſneſſes are as filthy rags and as a menſtruous cloth. Eſa. 64.6.

p. 18Thirdly, 3Beleevers are not freed from ſin in this life, Non quoad vim ſeducendi.in reſpect of its ſeduceing and deceiveing power. It ſtill retaineth a power to ſeduce us, and draw us into ſinfull practiſes; in ſo much that too often it ſalleth out, that what we would and ſhould doe, we doe not, and what we neither would nor ſhould doe, that we doe ttRom. 7.15.Rom 7:15; and when we would doe good, evill is preſent with us; and by this law in our members, which continually warreth againſt the law in our minds, we are too often brought in captivity to the law of ſin; ſo that we have too often cauſe to cry out with the Apoſtle, Oh wretched man that I am! who ſhall deliver me from this body of death? Rom. 7.23, 24. And thus I have alſo diſcovered to you how beleevers are freed from ſin in this life.

3I proceed now in the third place (according to my propoſed method) to lay down the Reaſons of the Doctrine; and they are of two ſorts.

Firſt, 1I ſhall give you a few reaſons, p. 19why God hath not wholly freed his people from ſin in this life, but ſuffereth them to carry about with them the remainders of corruption unpurged out, while they abide in the fleſh.

Secondly, 2I ſhall alſo lay down ſome reaſons, why the Lord ſuffereth corruption ſo farre to prevail even in Godly men, as to lead them into the acts of ſin, inſomuch that it is true, even of the beſt men, that In many things they offend all.

Firſt then, 1Why hath not God wholly freed his people from ſin in this life, but ſuffers them to carry about with them the remainders of corruption unpurged out, to their dying day?

I anſwer, it may be for theſe reaſons;

Firſt, Reaſ. 1 That the power of his grace might be the more conſpicuous in their perſeverance. Hence it is apparent, that it is onelyonly by grace, they have their ſtanding, as well as their being in grace; and that it is onelyonly by the mighty power of God, p. 20that they are kept through faith unto ſalvation, 1 Pet. 1.5. It muſt wonderfully magnify the power of Gods grace, that a ſpark of grace ſhould be kept alive in the midſt of a ſea of corruption.

Secondly, Reaſ. 2 That the people of God might have matter of humiliation. God was pleaſed to ſuffer the Iſraelites in the wilderneſs to be ſtung with fiery ſerpents and ſcorpions to humble them uuDeut. 8.15.16.Deut 8:15Deut 8:16. So while we are in this world, God ſuffereth us to be ſtung with the fiery ſerpent of ſin, that we might be humble before him. Paul had a thorn in his fleſh, and a meſſenger of Sathan to buffet him, that he might not be exalted above meaſure, 2 Cor. 12.7. Beza thinketh that this thorn in the fleſh was inherent corruption xxConcupicentiam intelligit, quae teli inſtar nobis inhaeret. Beza., and that it is call'd a meſſenger of Sathan, becauſe he doth kindle thoſe corruptions yyQui illas cupiditates incendit. idem..

Thirdly, Reaſ. 3 That ſaints might be brought into a love with, and deſire after that eſtate, where they ſhall be wholly freed from ſin. Hereby God would have us to ſee the difference p. 21between a ſtate of grace and a ſtate of glory; and we ſhall by this meanes find heaven the more ſweet to us in the end, where we ſhall be beyond all poſſibility of ſinning. Our corruptions now, as the Children of Anak diſmay us; and as the Canaanites in Iſrael, they are left for pricks in our ſides, and thornes in our eyes, that ſo we may the more long after that eſtate of glory, in which ſin ſhall be no more. And ſo I have done with the firſt ſort of Reaſons.

Secondly, 2I come now to give you an account, why the Lord ſuffers this corruption of nature ſo farre to prevail even in Godly men, as to leade them into the wayes of ſin; inſomuch that it is true even of the beſt of men, that in many things they offend all. And the reaſons hereof are alſo of two ſorts; viz.

1. Firſt, there are ſome Reaſons that reſpect God and Chriſt.

2. Secondly, There are ſome that reſpect beleevers.

I ſhall begin with thoſe Reaſons p. 22that reſpect God and Chriſt, and they are theſe two viz.

1. Firſt, God permits it for the glory of his power and faithfullneſs: and

2. Secondly, For the glory of his juſtifying grace by the righteouſneſs of Jeſus Chriſt.

Firſt, Reaſ. 1 God premits it for the glory of his power and faithfulneſſe. God turneth even the falls of his children to the uſes of his own glory. You will think it ſtrange, that even the falls of Saints ſhould conduce to Gods glory. Indeed they doe not per ſe, but per accidens. For ſin, eſpecially in Gods children, doth exceedingly conduce to GOds diſhonour: (as I ſhall diſcover more at large, when I come to apply the point) but though in its own nature it redowneth to Gods diſhonour, yet through Gods wiſe ordering, it turneth to the uſes of his glory. For God is ſo good, that he would not ſuffer ſin, if he could not bring good out of it. It is the prerogative of God alone, who commanded light p. 23to ſhine out of darkneſs to bring good out of evill. Now God ordereth even the falls of Saints to his own glory, even to the glory of his power and faithfullneſs, in raiſing them after ſuch falls. To recover a fallen Saint out of the mire of ſin, is a worke of Gods almighty power; and as it conduceth to the glory of his power, ſo of his faithfullneſs too. For God hath promiſed, that although the righteous fall ſeven times a day, he ſhall riſe again. Now God ſometimes withdraws his manutenency, and takes off the reſtraints of his grace, and permits Saints to fall into foul and hainous ſins, that ſo both his power and faithfullneſs may appear the more conſpicuous in raiſing them again.

Secondly, Reaſ. 2 God permits it for the glory of his juſtifying grace by the righteouſenſs of Jeſus Chriſt. Free grace is exceedingly magnified in pardoning freely our manyfold ſins before converſion; but that after frequent falls we ſhould be ſet upon p. 24our legs again, and that though we commit new ſins daily, yet there ſhould be new pardons iſſued out for thoſe new ſins; this doth exceedingly advance the riches of Gods grace in juſtifying us freely by the righteouſneſs of Jeſus Chriſt.

Secondly, 2There are alſo other Reaſons which reſpect the Saints, viz.

Firſt, ſuch as fall.

Secondly, ſuch as ſtand.

The Reaſons which reſpect falling Saints are theſe;

Firſt, Reaſ. 1 God permits it to preſerve them from, or to cure them of carnall conſidence. Chriſtians are too apt to think that they are rooted in themſelves, and that by their own ſtrength they ſtand: and therefore God is pleaſed ſometimes to withdraw the ſupply of his ſpirit, and ſuffers them to fall, that he might keep them from overmuch confidence in the ſtrength of inherent grace. That was one reaſon (as I conceive) why the Lord ſuffered Peter to fall ſo fowlly, to take him p. 25off from carnall confidence. Who more cofident than Peter, when he profeſſed that though all men ſhould deny Chriſt, yet he would not? Mat. 26.33. yea that he would rather dye with him, than deny him, verſe 35. yet becauſe Peter did not enough (if at all) renounce his own ſtrength, how ſadly did the Lord ſuffer him to fall, not onelyonly to deny his Maſter but to forſwear him; and to his oath to adde a curſe and Imprecation, and damning himſelf (for ſo the notation of the Greek word imports) imprecating Gods wrath and eternall damnation upon himſelf, if he knew the man zzCaepit execrari, nempe ſe, h.e. corpus & animam devovere aeterno exitio. Pareus, ad loc.? I doe not queſtion but that Peter was reall, when he made the foregoing profeſſion to Chriſt, and that he did not onelyonly complement with him, but that he really intended no leſſe, then his profeſſion held forth. But Peter failed in truſting too much to his own ſtrength, and therefore the Lord ſuffered him to fall, to take him off from ſuch carnall confidence aaJuſtam paenam luit ſuae confidentiae. Pareus..

Secondly, Reaſ. 2 By this meanes God is p. 26ſometimes pleaſed to weaken ſin, and to ſtrengthen grace in them. By Gods wiſe ordering and diſpoſeing of it, ſin loſeth ſtrength by the falls of Godly men. I confeſſe indeed, in wicked men ſin gets ſtrength by every freſh act; the more a wicked man ſinneth, the more he would ſin; the more he ſinneth, the more he delights in ſin; the more he ſinneth, the more he is hardened in ſinne. But in the Godly, relapſes and falls into ſin, doe per accidens, through the wiſedome and goodneſs of God ſo ordering it, conduce to the weakning of ſin; for by this means there is wrought in them, ſtronger hatred againſt ſin, and deeper deteſtations of ſin; more experience of the deceitfulneſs of their own hearts, and more ſerious watchfullneſs, and greater fear, and more firm dependance upon God, more renewed vowes and covenants and reſolutions againſt ſin. A man that climbes up a tree, if one foot ſlip, or a bough break, is the more carefull to take ſure footing afterwards; ſo the p. 27falls of a Saint make him take better heed to his ſteps, than he did before. A leg once broken and well ſet again, is (they ſay) ſtronger than before. It is true in grace; grace groweth ſtronger after falls in the Saints; as we ſee in Peter, who though at firſt he was ſhaken by the breath of a maid, yet like a Cedar in Lebanon he grew ſo ſtrong afterwards, that the moſt violent winds of perſecution, yea death it ſelfe could not ſhake or overturn him.

Secondly, 2God hath alſo ſome ends which reſpect thoſe that ſtand.

Firſt, Reaſ. 1 God would here commend his love to them in preſerving them, and give them ſome taſte and ſome comfortable experience of his goodneſs to them, in upholding them when others fall. This doth even fill their ſouls with an holy aſtoniſhment and admiration of the unſearchable goodneſs of God. Oh! (ſaith the ſoul now) Lord, others of ſtronger parts, and more eminent for grace, p. 28thou haſt ſuffered to fall foully, though not to fall away; Others, that were tall cedars in compariſon of me, thou haſt ſuffered to be greivouſly ſhaken, though not pluckt up by the roots; whence is it then that I a poor ſhrub am preſerved? how cometh it to paſſe that thou upholdeſt me? This wonderfully ſets off, and commends the goodneſſe and the love of God, and fills the ſoul with the admiration of it.

Secondly, Reaſ. 2 God would hereby quicken them to prayer bbLapſus majorum, tremor minorum.: When a ſoul ſeeth others of ſtrong parts and eminent for grace to fall into any ſin, Oh! Then will the ſoul ply the throne of grace, and improve all his intereſt in God, and goe and beg of God the ſupply of his quickening ſpirit, that he may be thereby kept through faith unto ſalvation.

And thus much for the Reaſons of the Doctrine.

The next thing, 4which I promiſed in proſecution of the Point, is to diſcover to you, what is the difference between the infirmities of the p. 29Saints, and the falls of wicked men.

Beloved, this is a weighty queſtion, and the cleer reſolution thereof may (through Gods bleſſing) be very conducible to your ſpirituall good and advantage; both for the preventing and removeing diſcouragements and imbondageing thoughts of fear, out of the hearts of weake Chriſtians; and alſo for the preventing and removing of carnall confidence, which may poſſibly ariſe in the hearts of others, from what hath been delivered. For (my beloved) the ſins and the falls of Saints doe uſually very much diſturb the peace of their own conſciences; and they are as frequently a ſnare to carnall hearts to encourage them to ſin; and therefore it will be worth the while to reſolve this queſtion, viz. What is the difference between the Godly and the wicked in their ſinning? between the infirmities of Saints and the falls of wicked men? Godly men ſin, and wicked men ſin; and yet p. 30there is a vaſt diſparity and a manyfold difference between the ſinning of the one and the other: and what that difference is I ſhall now diſcover to you.

Firſt, Differ. 1 A Godly man doth not make a trade of ſin, he is not a cuſtomary ſinner. Though (poſſibly) he may ſometimes ſin over the ſame ſin, and renew the ſame tranſgreſſion; yet the ſoul putteh in its plea and complaint againſt it, as the Apoſtle doth, Rom. 7.24. where he cryes out, Oh wretched man that I am, who ſhall deliver me from this body of death? It is here as in civill matters; if we make our challenge or demand, a cuſtome is at an end; though poſſibly ſuch may be the power of the oppoſite party, that the acts may be renewed: So a Godly man putteth in his plea againſt ſin, and although (poſſibly) through his own weakneſs and the violence of Sathans temptations, he may be once and againe overtaken with it, yet he reſolveth againſt it, and prayes againſt it, and complaineth to God of the p. 31ſtrength of his corruptions, and doth not allow himſelf in the leaſt ſin. David profeſſeth, that he had choſen the way of truth, Pſal. 119.30. and yet he ſlipt with his tongue more than once; as when he anſwered Ahimelech the Prieſt, the King hath commanded me a buſineſs, and he hath ſaid unto me, let not any man know any thing of the buſineſs whereabout I ſend thee, and what I have commanded thee; and I have appointed my ſervant to ſuch a place 1 Sam. 21.2. and faulters again with his tongue, and ſpeaketh either falſely or doubtfully, when the King of the Philiſtims asked him whether have ye made a rode to day? And David ſaid, Againſt the ſouth of Judah, and againſt the ſouth of the Jerahmeelites, and againſt the ſouth of the Kenites. 1 Sam. 27.10. When as his invaſion was againſt other countreyes, verſe 8. Nevertheleſs David did not make a trade of lying, for he had choſen the way of truth, Pſal. 119.30. and he profeſſeth afterwards in the ſame Pſalm, p. 32that he hated every falſe way, verſe 104. And this is the meaning of that place. 1 John. 3.9. Whoſoever is born of God, doth not commit ſin ccforeign., he doth not trade in ſin, and make it his work and his buſineſs.

But wicked men drive a trade of ſin; they deviſe, plot, and contrive ſin, which acts denominate them workers of iniquity. They are ſo far from putting in a plea againſt ſin, that they will (as I ſhall ſhew you afterwards) rather plead for their ſins, and they will labour more to make excuſes for them, than to get the conqueſt over them. They are ſo far from makeing preparation to reſiſt the luſts of the fleſh, that they make proviſion for the fleſh to fullfill the luſt thereof, Rom. 13.14. Wicked men by makeing a trade of ſin contract upon themſelves a kind of curſed neceſſity of ſinning. Sin by cuſtom becometh (as it were) another nature to them ddConſutudo quaſi ſecunda, & quaſi affabricata natura. Aug. lib. 6. de muſic., ſo that they can almoſt as ſoon ceaſe to be, as ceaſe to ſin.

Secondly, Differ. 2 A Godly man doth not ſin p. 33with a full conſent of his will: he doth not yeeld a willing ſubjection to the commands of ſin. He doth not yeeld a ready and free obedience to it, as to a naturall Lord, but onelyonly a forced and involuntary obedience, as to a tyrant. Sin cannot ſay of beleevers, as the Centurion of his ſervants; I ſay to this man go and he goeth; and to another come, and he cometh, and to my ſervant doe this, and doeth it, Mat. 8.9. For a Saints heart riſeth againſt the imperius commands of ſin; and the ſoul complaineth, and cryeth to God for helpe againſt it. A Godly man ſinneth with much reluctancy eenon voluntate plenâ ſed ſemiplenâ.; his heart never cometh up heartly to the commands of ſin, but the evill which he would not doe, that be doeth, Rom. 7.19. There may be indeed a kind of negative conſent in a Godly man, as to ſome particular acts of ſin, into which he may perhaps be carryed forth, without any open reſiſtance; as when a thing is put to the queſtion, a man that is ſilent, may be ſaid to give ſome kind of conſent, when he doth p. 34ſuspend his own vote, and not openly declare his conſent, nor yet directly enter his diſſent. But yet (beloved) though a Godly man may be over-born ſometimes, and hurryed into ſome particular acts of ſin; yet he doth not directly or determinately conſent thereunto. It is the ſad complaint and the mournfull voice of grace, the evill, which I would not, that I doe. But I doe ſin, and I will ſin; I doe work iniquity, and I will work it; that's the ſtubborn voice of a ſinfull nature. Even then, when a Godly man, through violence of temptation, is drawn to the acting of ſin, yet there remaineth in the will a principle of oppoſition againſt it. As Jacob and Eſau ſtruggled together in Rebeccahs womb, ſo there is conſtantly a ſpirituall ſtruggling betwen the fleſh and the ſpirit in a beleeving ſoul: The fleſh luſteth after the ſpirit, and the ſpirit againſt the fleſh, Gal. 5.17, Now where there is this luſting and ſtruggling againſt corruption, there cannot be a full p. 35conſent or compliance of the will with corruption. I told you before, that ſin acteth the part of a Tyrant in a Godly man. Now you know all the ſervice that is don to a Tyrant, is out of of violence, not out of obedience. A Tyrant hath onelyonly a coactive power over the perſons, but a King, beſides that hath a ſweet power over the wills and affections of his Subjects ffHis duobus differt justum regimen à Tyrannide. Regi legitimo ſubditi libenter obediunt, quicquid praeceperit Tyranno inviti obtemperant, &c. Pareus in Rom. 6.Rom 6, they love his perſon and delight in his ſervice, which rule, though it be not alwayes true in civill governments (for the unwillingneſs of ſome to obey their Soveraigne may ariſe from their own rebellion, and not from his Tyranny) yet it is moſt generall and certain in the ſtate of ſin, which is never a King over rebellious ſubjects, who reject its yoke and government. Sin may play the Tyrant, and uſe Saints like captives ſold under it, as Paul complaineth of himſelf, that he was ſold under ſin, Rom. 7.14. We read of Ahab, that he was ſold to ſin ggKing. 21.20., but in a different ſenſe. Ahab ſold himſelf, and p. 34duplicate page p. 35duplicate page p. 36became a voluntary in the ſervice of ſin. But Paul was ſold by Adam hhAdam vendidit ſe primo, ac per hoc omne ſemen ſubjectum eſt peccato. Ambroſ. in Rom., and from this captivity he could not utterly extricate himſelf, though he were (as one expreſſeth it) in bondage to ſin, as the creaturs are to vanity, not willingly but by reaſon of his act, that had ſubjected him long before iiDr. Ed. Reynoldes in his Treatiſe of the ſinfullneſs of ſin..

But now unregenerate men doe readily obey ſins commands, they yeeld their members ſervants to uncleanneſs, and to iniquity unto iniquity, Rom. 6.19. They have no principle of grace within, to reſtrain them from ſin; but onelyonly principles of rebellion, whereby they are impetuouſly carryed forth into the wayes of ſin in a full career, or like a ſhip under ſail with a full wind.

Thirdly, Differ. 3 A Godly man doth not ſin with a full purpoſe of heart. When a Godly man ſinneth he is out of his road; for purpoſes are the road of our hearts, as cuſtome is of our lives. The honeſt traveller purpoſeth to keep on ſtraight to his journies end; and if he doe at any p. 37time miſtake his way, it is beſides his purpoſe. So—

Though Peter denyed his Maſter, yet it was againſt the purpoſe of his heart, yea againſt the promiſe of his mouth. Judas betrayed his maſter, but he was reſolved before ſo to doe, as appeareth by his contract with the Scribes and Phariſees. As for Peter, he denyed his maſter, not becauſe he purpoſed to doe it; but becauſe he purpoſed not to doe it, without depending upon Chriſt for ſtrength to preſerve him from the violence of ſuch a temptation kkA ſmall blaſt of temptation is ſufficient to overturn a man, who is puffed up with confidence of his own ſtrength; as here, the voice of a Damſel overturneth Peter. Mr. David Dickson on Mat. 26.69, 70.Matt 26:69Matt 26:70. His fall indeed was dreadfull and terrible, but it was a ſudden ſurprize; the fixed purpoſe of his heart was againſt it.

It is poſſible, that a Godly man may deliberate upon the committing of ſome ſin, when an occaſion is preſented; but I conceive, it is impoſſible for a Godly man to deliberate, how he may find out occaſions of ſin. David, when he was upon the houſe top had an object preſented, but he did not goe up thither with an intention to ſeek p. 38one. Godly men may be ſuddenly ſurprized, and be hurryed into the externall acts of thoſe ſin, which they never intended, and againſt which their purpoſes and reſolutions were moſt ſtrongly carryed forth.

But now a wicked man ſinneth with full purpoſe of heart; he ſineth and reſolveth to ſin, even then when he ſeemeth to pray and proteſt againſt it. As Auguſtine confeſſeth, that before his converſion, when he prayed to the Lord to mortify his corruption, he was afraid that the Lord would grant his prayer, and mortify that luſt, which he rather deſired ſhould be ſatisfyed llIn exordio adoleſcentiae petieram à te caſtitatem & contimentiam, &c. Timebam &c. ne cito exaudires & ſanares me à morbo coucupiſcentiae, quam expleri malebam, quàm extingui. Aug.. A wicked man ſinneth, and the purpoſes of his heart are that way, as thoſe whom the Prophet mentions, Eſay. 56.12. who ſaid Com ye, I will fetch wine, and we wil… fill our ſelves with ſtrong drink, and to morrow ſhall be as this day, and much more abundant, q. d. We have been drunk to day, and we will be more drunk to morrow. And Ezek. 11.21. Their heart walketh after the hear… p. 39of their deteſtable things, and their abominations, i. e. The inclinations and reſolutions of their hearts goe or walk after their abominations.,

Fourthly, Differ. 4 The falls of a Godly man doe not ſpring from propenſions of nature, but from the ſtrength and violence of temptation. That temptations are exceeding powerfull to hurry the beſt of men into ſin is evident, by that ſpeciall direction, that our Saviour giveth us to pray againſt temptation, and Gods ſpeciall promiſe to preſerve us therein. There is (ſaith a worthy Divine) a great difference, when a man ſinneth from his own habituated principles in wickedneſs, and from the overpowering force of ſome importunate temptations mmMr. Burgeſs Spirituall refineing. 2^d. par. p. 211.. Such may be ſometimes the voiolence of temptation, as that Godly men may be overborn therby, and hurryed in to thoſe ſins, which according to the inward man they abhor, and hate even with a perfect hatred. David profeſſeth, that he hated every falſe way, Pſal. 119.4. and yet (as you heard p. 40before) he is over taken once and again with that fault. A Godly man doth in his inner man delight in the Law of God, and hates thoſe ſins, into which he is drawn by the overpowerings of temptation: his heart and thoſe ſinnes are upon tearmes of defiance.

But on the contrary, the falls of unregenerate men proceed from propenſions of nature; nature is wholly ſet upon ſin. You need not drive a dog to his vomit, nor a ſow to the mire; it is naturall both to the one and the other. A naturall man (indeed) may be reſtrained for a while from his violent acting of his wonted impieties, (it may be) by reſtraining grace, or (perhaps) onelyonly for fear of the Magiſtrate, or want of opportunity, or ſome ſuch occaſion or other, which may intervene to hinder him from furiouſly running on to all exceſſe of ungodlyneſs; but there is ſtill in him ſuch a naturall propenſion and inclination to the wayes of ſin, that like water that hath been for a while bayed up; if once the banks be broken p. 41down, or the floudgates opened, it ruſheth forth with the greater violence; ſo if once thoſe reſtraints by which formerly a wicked man hath been held in, be taken off, he will breake forth again with the greater violence into his former lewd and ungodly practiſe. A naturall man may not unfitly be compared to a Lyon or a Beare, that may be (perhaps) for the preſent chained up to prevent his doing miſchief, but ſtill retaines his ravenous diſpoſition, and hath a naturall inclination to doe miſchief: So the heart of a wicked man, if onelyonly chained up by reſtraining grace, or fear of the Magiſtrate, and not changed by renewing and ſanctifying grace, if he can but get looſe from thoſe reſtraints, will ſoon return to his former vomit, to his former lewdneſs and ungodlyneſs; for he hath a naturall propenſion and inclination to ſin. A wicked man when he ſins, is like a fiſh in the water, in his proper element. The wayes of ſin are the proper element (if I may ſo ſpeak) they p. 42are moſt agreeable to the nature of a wicked man.

Fifthly, Differ. 6 A Godly man cannot ſin with delight but ſin is a burden to him. Though a Godly man ſinneth, yet he hates the evill that he doth, Rom. 7.15. yea he hates it with a deadly and irreconcileable hatred; ſo much the word ſignifies, which David uſeth in that place quoted before, Pſal. 119.104. I hate every falſe way nnforeign à radice foreign Odio proſecutus fuit.. A Godly man that hath learned that leſſon which the Apoſtle Paul teacheth us, Rom. 12.9. to abhor that which is evill, where the originall word is very emphaticall, it ſignifies to hate a thing with vehemency, and to loath it as Hell it ſelf. It is a compound word; the ſimple verb imports extream deteſtation; the ſignification therefore is aggravated by the compoſition ooLeegb Crit. Sacra.. Indeed ſin is a Godly mans affliction and not his pleaſure, as is evident by the Apoſtles bitter complaint, ſo frequently mentioned already, Rom. 7.24. Oh wretched man that I am, &c. the originall p. 43word ſignifieth (as Beza notes) one that is aerumnoſis & perpetuis pugnis ſatigatus, wearyed with troubleſome and continuall combates ppforeign. Componitur â verbo foreign (per ſyncopen foreign) ſuffero & foreign luctus. Alſted in Lexic. Theol.. Calvin ſaith it is vox anhelantis the voice of one breathing and panting, deſiring to be delivered from this ſervitude.

But now a wicked man ſinneth with delight. Hence they are ſaid to love evill more than good, Pſal. 52.3. to chuſe their own way, and their ſouls to delight in their abominations, Eſa. 66.3. and to have pleaſure in unrighteouſneſs, 2 Theſſ. 2.12. The comfort of their lives comes in by fulfilling their luſts; ſo that they are diſcontented, when their luſts are not ſatisfied. Witneſs Ahab, who was ſick till he got Naboths vienyard, 1 King. 21.5. and Amnon, till he could ſatify his luſt upon his ſiſter Tamar, 2 Sam. 13. Such is their delight in ſinning, that they are unwearyed therein. Solomon gives us a notable deſcription of their reſtleſſeneſs and unwearyedneſs in ſinning. They ſleep not except they have done miſchief; and their p. 44ſleep is taken away unleſs they cauſe ſome to fall, Rom. 4.14, 16.

Laſtly, Differ. 6 A Godly man doth not perſevere in ſin. The juſt man falleth ſeven times a day, but he riſeth again, Prov. 24.16. Hence it is, that the Scripture, as it records the falls of any of the people of God, ſo it records their riſeing again, as it records Davids adultery and murder, Hezekiahs pride, Peters denyall and the falls of the Saints, ſo it records alſo the tears, and, the ſighs, the groans the meltings, the humiliations, and the repentance of thoſe precious Saints. In the 51. Pſalm, you may read of Davids repentance at large; and although Hezekiahs heart was lifted up, yet you may read that Hezekiah humbled himſelf for the pride of his heart, 2 Chro. 32.35, 36. Peter fell fearfully, but a look, a glance of love from Chriſt melted him into teares, he went forth and wept bitterly, Luk. 22.61. A look of mercy from Jeſus Chriſt broke Peters heart, and opened the floudgate of his eyes too. And the Lord turned and looked p. 45upon Peter, and Peter went out and wept bitterly.

But wicked men perſiſt and perſevere in the wayes of ſin; inſomuch that neither judgments threatned, nor judgments inflicted can reclaim them. They ſin, and care not; they ſin, and fear not; they ſin and they will ſin, let God ſay, or doe what he will, to the contrary. As thoſe did, Jer. 2.25. Withhold thy foot from being unſhod, and thy throat from thriſt, i. e. Why will ye goe down to Egypt for help? you'le get nothing by it but bareneſs and thirſt: but they ſay, ſtrangers we have loved, and ſtrangers we will follow, q.d. Say thou what thou wilt, we will take our own way and our own courſe. So Jer 44.16, 17. notwithſtanding God had denounced dreadfull judgments againſt that people, and that in great variety too, viz. Sword, Famine, and Peſtilence, verſe 11.12, 13. yet they were reſolved to goe on in their Idolatrous practiſes; they anſwered Jeremiah ſaying, As for the word that thou haſt p. 46ſpoken to us in the name of the Lord, we will not hearken unto thee; but we will certainly doe, whatſoever thing goeth forth of our own mouth, to burn incenſe to the Queen of Heaven, &c. Their wills were fully ſet upon their ſinfull wayes, let God ſay or doe what he would to the contrary. Thus alſo did the old world, though God ſtirred up Noah a preacher of righteouſneſs to warn them for an hundered & twenty yeares together; yet they perſiſted in their own wayes, and gave themſelves, to eating and drinking and ranne on to all exceſſe of riot, till the flood came and ſwept them all away, Matth. 24.38, 39. So Pharaoh, the Lord ſend Moſes and Aaron unto him ten times, and inflicted upon him ten plagues, one upon the neck of another; yet Pharaoh was hardened in the wayes of ſin. So true is that of the wiſe man Prov. 27.22. Though thou ſhouldeſt bray a fool in a morter among wheat with a peſtell, yet will not his fooliſhneſs depart from him.

I have done with the Doctrinall p. 47part, I proceed now to application, and this Doctrine may be improved ſeverall wayes.

Uſe 1. Firſt, Uſe. 1 This point gives us a check to the errour of thoſe, Refuta. who aſſert a poſſibility of an abſolut and perfect freedom from ſin in this life. Such were of old the Manichees, and the Cathari, who held that they could not ſo much as ſin in thought qqRogers. on the articles of the Church of England. p. 64.. Such were the Pelagians, and the Familiſts who imagined themſelves ſo free from ſin, that they needed not to pray Forgive us our treſpaſſes. Yea even in our dayes this errour is revived again, and therefore it will not be unſeaſonable to ſpeak ſomething for your eſtabliſhment in the truth, and whereby you may be antidoted againſt the infection of this poyſonous opinion. And all, that I ſhall ſpeak upon this Doctrine ſhall be by way of diſcovery,

1. How contrary this opinion is to the Scriptures.

2. How contrary it is to the experience of Saints.

p. 483. How contrary it is to the nature of grace and ſanctification.

4. How contrary to the plentifull ſuffrage of antiquiy, yea to the conceſſions of ſome of our Popiſh adverſaries.

Firſt, 1It is contrary to the Scripture. I ſhall give you ſome inſtances,

Firſt, 1It is contrary to ſuch Scriptures, as doe cleerly aſſert what my Doctrine holdeth forth, viz. That the beſt of men are not ſo freed from ſin in this life, but that in many things they offend all. Diverſe Scriptures were alledged for the proof of the Doctrine, that doe cleerly aſſert this truth. To thoſe which were then mentioned, I ſhall onelyonly adde, 1 King. 8.46. where it is expreſly affirmed, that ther is no man that ſinneth not.

Secondly, It is contrary to ſuch Scriptures, where the people of God. in their petititions and ſupplications, doe neceſſarily inferre this truth, that there is ſin remaining in them. p. 49Otherwiſe how can they pray as David doth, Pſal. 51.1, 2, 9? Have mercy upon me, O God, according to thy loving kindneſſe, according to the multitude of thy tender mercies, blot out my tranſgreſſions. Waſh me throughly from mine iniquity, and cleanſe me from my ſins. Hide thy face from my ſinnes, and blot out all mine iniquities; and as our Saviour teacheth his diſciples Matth. 6.12. Forgiue us our debts?

Thirdly, 3It is contrary to thoſe Scriptures, where Chriſt is ſaid to be an Advocate, and an High Prieſt, to make interceſſion for beleevers, viz. 1 John 2.1. If any man ſin, we have an advocate with the Father, even Jeſus Chriſt the righteous. And Heb. 7.25. He ever liveth to make interceſſion for them. Now, this were altogether needleſſe, if they had no ſin in them. If beleevers have no cauſes to plead, what need have they to have an advocate continually in the Court? If the Saints were free from ſinning, what need had they of an High Prieſt to make interceſſion p. 50for them? So that this errour deſtroyes the interceſſion of Jeſus Chriſt.

Fourthly, 4It is contrary to thoſe Scriptures, that note the infirmities, even of thoſe, whom the holy Ghoſt in other Scriptures hath ſtiled perfect. Noah is ſtiled a juſt man, and perfect, Gen. 6.9. and yet afterwards you may read that Noah planted a vineyard, and drank of the wine, and was drunken and uncovered in his tent, Gen. 9.20, 21.

And Abraham, the father of the faitfull, to whom God ſaid, walk before me, and be thou perfect, Gen. 17.1. was not without his imperfections: for he fell twice into the ſame ſin, viz. of denying his wife, for which he was reproved by two Heathen Kings, viz. Pharoch King of Egypt, and Abimelech King of Gerar. Gen. 12, 12.13, 18, 19. & 20.2, 9.

So likewiſe David was by Gods own teſtimony a man after Gods own heart, Act. 13.22. which amounts p. 51to as much as a perfect man, and yet it is well known, he was not without ſin; witneſs his adultery with Bathſheba, and his murder of Ʋriah, and his pride in numbring the people, 2 Sam. 11. & 24.

Job alſo is ſtiled a perfect man, Job 1.1. and yet ſubject to infirmities, as apeareth by his curſing his day, chap. 2.

Aſa is ſtiled a perfect man, 2 Chron. 15.17. the heart of Aſa was perfect all his dayes; and yet in the very next chapter you have no leſſe than four ſeverall ſins of his upon record, viz. Firſt, His ſeeking to Benhadad King of Syria for aid againſt Badſha King of Iſrael, 2 Chron. 16.23. Secondly, His impriſoning Hanany the Lords Prophet, becauſe he reproved him for his ſin verſe 7, 8, 9, 10. Thirdly, His oppreſſing his ſubjects verſe 10. Laſtly, His ſeeking to Phyſicians, and not the Lord in the time his ſickneſs, verſe 12.

And Hezekiah is ſaid to have walked before God in truth and with a perfect heart, 2 King. 20.3. and yet, when once God left him a little, to p. 52try what was in him, how doth he diſcover his imperfections? His ingratitude is recorded 2 Chron. 32.25. Hezekiah rendred not again according to the benefit done unto him. And his pride is alſo noted in the ſame verſe, but his heart was lift up; as alſo Eſay 39.2. where he too vaingloriouſly ſhewed his treaſures to the Embaſſadors of the King of Babylon, for which God threatneth, and afterwards in his ſons daies brought the Captivity.

I'le give you but one inſtance more, and that is recorded Luk. 1. Zacharias is ſaid to be righteous before God, and to have walked in all the Commandements of God blameleſſe; and yet afterwards he is ſtruck dumb for his unbelief, verſe 22.

Now if abſolute perfection and freedome from ſin were attainable in this life, queſtionleſſe ſome of theſe eminent ſervants of God would have attained it; which none of them ever did: for you have heard how the holy Ghoſt impeacheth them all of humane p. 53frailties and infirmities.

Laſtly, 5It is contrary to ſuch Scriptures, where the repentance, and humiliation, and the Godly ſorrow of Saints is recorded. Davids repentance is ſet down at large, Pſal. 51. and Hezekiahs repentance is upon record, 2 Chron. 32.26. Hezekiah, humbled himſelf for the pride of his heart; and Jobs repentance is ſet down, Job 42.6. I abhor my ſelfe, and repent in duſt and aſhes: and Peters repentance is mentioned in no leſſe than three of the Evangeliſts, viz. Matth. 26.75. Mar. 14.22. Luk. 22.61, 62. So that the poyſonous nature of this opinion appeares in nothing more, than in this, that it taketh away all grounds of humiliation and repentance and Godly ſorrow for ſin, in thoſe that beleeve. For he that ſaith there is no ſin in Saints, doth in effect ſay, that there is no need of repentance in Saints This errour (you ſee) eateth into the very vitals of Godlyneſs; it overthroweth repentance; therefore beware of it, and p. 54thus I have ſhewed you how contrary this errour is to the Scriptures.

Secondly, 2It is contrary to the experience of beleevers, who have felt, and bewailed corruption in themſelves even till death, and have acknowledged the ſame before God and man, and have diſclaimed all thoughts of their own perfection in this life; as Joh did when he ſaith, If I juſtify my ſelfe mine own mouth ſhall condemne me, If I ſay I am perfect, it ſhall alſo prove me perverſe, Job 9.20. And David Pſal. 130.3. If thou, Lord, ſhouldeſt marke iniquities, O Lord, who ſhall ſtand? And St. Paul at large, Rom. 7.14. ad finem. complaineth bitterly of that ſinfull corruption, that did cleave cloſe unto him, and hang faſt upon him, and would doe to his dying day. The boſome-experience of all Saints, is enough to confute this vaine and fond conceit of perfection in this life.

Thirdly, 3it is contrary to the nature of grace and ſanctification, p. 55which in this life (at the beſt) is but imperfect. The beſt Saints have a fleſh in them, as well as a ſpirit, and the one luſteth againſt the other, Gal. 5.17. they have two men in them, an Old as well as a New; and the one muſt be put off, the other put on daily, Epheſ. 4.22, 23, 24. and the doing of both is a worke of time, even of their whole lives. They have two lawes in them, one in their members, rebelling againſt the other, which is in their minds, Rom. 7.23. inſomuch that though grace raigne in them while they live, yet corruption prevaileth often, and will dwell in them till they dye, verſe 17.

Laſtly, It is contrary to the plentifull ſuffrage of antiquity, yea to the conceſſions of ſome of our Popiſh adverſaries.

For Antiquity take the Judgement of three or four for all. Lactantius ſaith expreſſely, None can be without ſin, as long as he is clothed with fleſh rrNemo eſſe ſine delicto poteſt, quamdiu indumento carnis oneratus eſt. Lactant. de vero caltu lib. 6. c. 13.. Bleſſed Cyprian alſo, that glorious confeſſor, and famous Martyr p. 56of Jeſus Chriſt, ſaith, we muſt alwayes confeſſe our ſelves to be ſinners, for whoſoever ſhall ſay, that he is without ſin is either a proude man or a fool (ſ)(ſ)Semper debemus nos confiteri peccatores, nam quiſquis ſe immaculatum. & ſine peccato diceret, aut ſuperbus eſt, aut ſtultus. Cyprian.. And who doubteth (ſaith Auguſtine) that concupiſcence may be leſſened in this life; but not conſumed ttConcupiſcentiam quis ambigat, in hac vitâ poſſe minui, nou poſſe conſumt? Aug.? And Bernard ſaith, that the fleſh is Hoſtis, quem nec fugere poſſumus, nec fugare; an enemy which we can neither flee, nor yet put to flight. And elſewhere, ſpeaking concerning the remainders of ſinne, he ſaith, whether thou wilt or no, this Jebuſite will dwell in thy borders; it may be ſubdued, but not utterly rooted out uuVelis nolis, intra fincs tuos habitabit Jebuſaeus; ſubjugari poceſt, exterminari non poteſt. Bernard.. And the maſter of the ſentences acknowledgeth, that we are not ſo redeemed from it, that it ſhould not have a being in us, but onelyonly that it ſhould not reigne in us xxNon ab eà ſic redempti ſumus, at non ſit, ſed ut non dominetur, Mag. ſent l. 3. Diſt. 19.. And Cajetan another learned Papiſt acknowledgeth, that ſinne is condemned, but not extinguiſhed yyDumnatum eſt peccatum, non extinctum. Caſetan.And Eſtius p. 57another Popiſh author (howſoever he endeavour in other places to blanch thematter) yet in his Commentary upon thoſe words of the Apoſtle in Rom. 6.12. Let not ſin reign in your mortall bodyes; that ye ſhould obey it in the luſts thereof, (upon thoſe words I ſay) he hath this note, The Apoſtle doth not ſay, let not ſin be, but let it not reign, &c. becauſe as long as we are in this mortall body, ſin is in us, and cannot be rooted out of us during this life zzNon dicit Apoſtolus, non ſit, ſed non regnet peccatum, &c. quia quamdiu ſumus in hoc mortali corpore, eſt in nobis peccatum, neque durante hâc vita extirpari poteſt. Eſtius in Ep. ad Romanos.. And elſewhere the ſame author acknowledgeth, that this is the conſtant Doctrine of the Fathers, that a man cannot live without ſin aaDoctrina haec adco conſtans eſt apud patres ut paſſim affirment hominem non poſſe vivere ſinc peccatis, &c. Eſtius ad. 1 John. 1.3.1 John 1:3.

Thus I have ſhewed you how contrary this opinion is to the Scripture; how contrary to experience of beleevers; how contrary to the nature of grace and ſanctification, and how contrary to the p. 58ſuffrage of antiquity; yea to the conceſſions of ſome of our Popiſh adverſaries.

I need not ſpend time in anſwering the cavils of thoſe, who aſſert, that perfection and abſolute freedome from ſin is attainable in this life. There have been hints enough given already in the foregoing diſcourſe to overthrow the moſt conſiderable of them. Should I therefore goe about to anſwer them particularly, I muſt of neceſſity ſpeak over many of the ſame things again, which have been already delivered; but that I preſume will be a needleſs trouble both to you and to me. Therefore I forbear: OnelyOnly I cannot but take a little notice of one Text of Scripture, upon which (though it be a pretious golden foundation) a late Author bbDr. Tho. Drayton late Miniſier of Chilwark in the County of Wiles in his Book entituled the Proviſo of the Promiſes.hath built much hay and ſtubble. It is that of the Apoſtle in 2 Cor. 7.1. Having therefor theſe promiſes, dearly beloved, let us cleanſe our ſelves from all filt hineſs of the fleſh and ſpirit, perfecting p. 59holyneſs in the fear of God. From which words the aforeſaid Authour inferreth his Doctrine of perfection and freedome from ſin in this life. But, how little ſtrength or ſolidity there is in his inference, will eaſily appear. For his whole diſcourſe runneth upon a wrong ſuppoſition; and therefore the foundation being ſo feeble, the ſuperſtructure may caſely be overthrowne.

Now the ſuppoſition, that he goeth upon is this; that perfect cleanſing &c. is made a condition of the promiſes; and hence he inferreth, that if abſolute freedome from ſin be not attaineable, the condition of the promiſes is impoſſible, and conomine unjuſt.

But my beloved, 1firſt his ſuppoſition is falſe; for had the Apoſtle made perfect cleanſing, the condition of the promiſes, he would not have ſaid, having theſe promiſes, but rather, if ye would have theſe promiſes. The Apoſtle ſuppoſeth an intereſt in them, and from thence he inferreth duty, not as a condition, to p. 60obtain an intereſt in them, but as a fruit or expreſſion of our thankfullneſs for an intereſt already obtained.

Beſides, 2Dato ſed non conceſſo, ſuppoſeing but not graunting, that perfect cleanſing is a condition of the promiſes, the inference is a meer non ſequitur; it doth not therefore follow, that the condition of the promiſes is eo nomine unjuſt, becauſe impoſſible. For God requireth no more than once he beſtowed upon us; and we have loſt it through our own default. This perfect purity we had once in Adam, Eccl. 7.29. God made man upright, but he ſought out many inventions: and therefore our inability to obey doth not take away Gods authority to command. God doth not loſe his right to command, though man hath loſt his power to obey. Our impotency doth not at all diſſolve our obligation. Perfect cleanſing is never the leſſe our duty, for our inability to attain it here.

Again Gods commands are not p. 613meaſures of our ſtrength. We cannot draw a good argument, a mandato ad effectum, from what God commands, to what we can doe. Things are thus expreſſed (ſaith one) for another purpoſe, to ſhew Gods right, to convince the creature of weakneſſe, to ſhew us our duty, that mans endeavour is required, and that we ſhould doe our ut moſt, to convince us wherein we have failed, &c.ccMr. Manton on James. p. 177.

But this may ſuffice to have been ſpoken to that uſe.

Secondly, Uſe 2 The next uſe which I ſhall make of this point, Caution.ſhall be an uſe of caution, and this uſe will concern both Sinners and Saints.

Firſt, 1It may be applyed by way of Caution to ſinners to prevent the ill uſe they may make of this Doctrine: To ſinners.and there are two words of Cautionary advice, which I would ſpeak to them; the Lord alſo ſpeak, them home with power to their hearts, or elſe all that I ſhall ſpeak, will be in vaine.

Firſt, Let them take heed, 1how they imbolden themſelves to ſinne, p. 62by the falls of Saints, which are recorded in the Scripture.

Secondly, 2Let them take heed of inſulting over the Godly, becauſe of their failings. I begin with the firſt.

Firſt, Cauti. 1.Let them take heed how they imbolden themſelves to ſin, by the falls of Saints recorded in the Scripture. It is an argument of a baſe ſpirit, for men to plead Noahs drunkenneſs, Lots inceſt, Davids adultery, Peters denyall, as examples to encourage themſelves to ſinne. Salvian complaineth, that in his times they pleaded, Si David, cur non & ego? Si Noah, cur non & ego? If David committed adultery, why may not I doe ſo too, and yet beſaved as well as he? If Noah was drunk why may not I be ſo too, and yet be ſaved as well as he? The beſt, have their faults, and in many things we offend all. Thus they did then and thus men will ſtill ſtrengthen themſelves in their wickedneſs. But let ſuch perſons conſider.

Firſt, 1They doe wreſt and pervert p. 63the Scriptures when they make ſuch carnall inferences from the falls of Saints recorded therein; I ſay they pervert and wreſt the Scriptures to a quite contrary end, than ever the holy Ghoſt intended them.

For there are but two ſpeciall ends of Gods recording in the Scriptures the falls of his Saints: and they are theſe.

Firſt, 1that their falls might be a meanes to preſerve others from fainting under the burden of their ſins, that they may not, when they fall, deſpair of mercy, or think their ſinnes greater than can be pardoned.

Secondly, 2that their falls may be warnings to others, to preſerve them from falling: that they may be as ſea-markes to warn others to take heed, how they come neer thoſe rocks and quickſands, where others have been ſplitt and ſunk; and to avoid thoſe ſnares, wherein the moſt precious Saints of God in former ages have been enſnared. Now theſe things are writen for our p. 64examples (ſaith the Apoſtle) 1 Cor. 10.6. Examples? How? Surely not for our imitation, but for our admonition, as verſe 11. to the intent, that we might not be ſurprized and overtaken with the like temptation ddAd noſtram doctrinam, inſtructionem, & cautelam, referenda ſunt. Eſtius. ad 1 Cor. 10.6. Vt iis lectis vel auditis admoniti ſapriamus, nè ſimiliter peccantes ſimiliter patiamur. Eſtius. ad verſe 11. ejuſdem capitis.1 Cor 10:6. This is the uſe which the holy Ghoſt teacheth us to make of the falls of Saints. And this uſe Nehemiah made of the ſin of Solomon in marrying ſtrange wives. You may ſee his own words, Neh. 13.26, 27. Did not Solomon King of Iſrael ſin by theſe things? yet among many nations was their no King like him, who was beloved of his God, and God made him King over all Iſrael; Nevertheleſſe, even him, did outlandiſh women cauſe to ſin. Shall we then hearken unto you, to doe all this great evill, to tranſgreſſe againſt our God in marrying ſtrange wives? q.d. If Solomons marrying of ſtrange wives was a meanes to cauſe him to ſin, how much greater cauſe have we to fear the like effect of the like ſin, if we ſhould fall into it? Let us then make this uſe of the falls p. 65of Saints recorded in the Scripture. Was ſuch a man as Noah, of whom the holy Ghoſt gives a very honourable teſtimony, that he was a juſt man and perfect in his generation, Gen. 6.9. overtaken with that beaſtly ſin of drunkenneſs? Was ſuch a man as David, a man after Gods own heart drawn to ſuch foule ſins as adultery and murder? Did Moſes the meekeſt man upon the earth breake forth into paſſion, and ſpeak ſo unadviſedly with his lips, that he was ſhut out of Canaan for it? Oh! how ſhould their examples be warnings to us, who come ſo farre ſhort of them in grace, to take heed of the occaſions of the like ſins; and looke well to our own feet, leſt they alſo ſlip? Surely, it never entered into the heart of God to record the falls of his Saints, that thereby others, ſhould have a cloak for their ſins; but that hereby others might become the more afraid of ſin, and the more watchfull over their own hearts. Did David, and Peter, and others, who were ſuch ſtrong p. 66Saints, and like pillars in the houſe of God, fall ſo dangerouſly? Oh! then how neerly doth it concern us, who ſtand in more ſlippery ground, to look well to our ſelves, and to take heed, leſt we alſo fall! Thus you ſee, they that take occaſion from the falls of Saints, which are upon record in the Scriptures, to encourage themſelves in ſin, doe groſſely pervert and wreſt the Scripture, and doe in effect make God the patron of ſin. Therefore I beſeech you take heed of it.

Secondly, 2You will ſee but little cauſe to imbolden your ſelves in ſin, by the examples of the infirmities of Saints recorded in the Scripture if you conſider how deeply they have ſmarted for thir ſins. It is true indeed, the Scriptures tell us that many of Gods deer children have ſinned fowlly; but they hold forth, that they have ſmarted deeply. Truly a man that conſiders, and layeth well to heart, how ſeverely God hath dealt, even with his own people, when they have p. 67ſinned againſt him; what frownes, what hidings of Gods face, and what broken bones their ſins have coſt them; and how long ſome of them have roared upon the rack of Gods heavy diſpleaſure, before thoſe broken bones have been ſet in joint again; beſides many temporall afflictions which they have undergone, though not ſub ratione penae as the fruits of vindictive juſtice; yet as the effects of fatherly diſpleaſure. ccQuamvis Deus abſolvit vere penitentes propter Chriſti mortem, ab omni pen a ſatisfactoriâ, non tamen illos liberat ab omni penâ medicinali & caſtlig… toriâ. Daren in Coloſſ. ed it. Camah. 1639. p. 127.: would be loath to purchaſe the pleaſure or the profit of any ſin at ſo dear a rate; much leſſe would he imbolden himſelf to ſin by their example. Though it be true indeed that God never taketh away his loving kindneſs from his people, nor ſuffers his faithfulneſse to fail, Pſal. 89.33. yet if his covenant-people forſake his Law, and walk not in his judgments; if they break his ſtatutes, and keep not his commandements; then will he viſit their tranſgreſſion with the rod, and their iniquity with ſtripes, verſe 30.31.32. The Scripture aboundeth with inſtances of this. Moſes his paſſion p. 68and unbelief ſhut him out of Canaan, Numb. 20.12. and 27.13, 14. And Davids Adultery and murder intailed the ſword upon him and his family to all generations; and the child born in adultery muſt not live, but dye, and that for this very cauſe, becauſe by this deed he had given occaſion to the enemies of the Lord to blaſpheme. That's the cauſe alledged by God himſelf, 2 Sam. 12.10, 11, 12, 14. And Zacharias for his unbeleef was ſtruck dumb for a ſeaſon, Luk. 1.20. even becauſe he beleeved not the words of the Angel, which were to be fullfiled in their ſeaſon. Methinkes this conſideration ſhould ſtartle ſuch carnall wretches and cauſe them to ſtand in awe, and not ſin; that although the children of God are by Jeſus Chriſt delivered from the wrath to come; yet their very infirmities have cauſed them to taſt deeply of the cup of Gods fatherly diſpleaſure, and expoſed them and their familyes to ſore afflictions in this life, God thereby evidencing and declaring to the world his impartiality, p. 69his hatred againſt ſin whereſoever he findeth it, and his faithfullneſs to his own people, in chaſtening them here, that they might not be condemned with the world, 1 Cor. 11.32.

Now, friends, if you will be bold to partake of their ſins, it is juſt with God, that you ſhould alſo partake of their ſufferings. You may not promiſe your ſelves an immunity from the like ſufferings, if you indulge to your ſelves a liberty to commit the like tranſgreſſions.

Thirdly, 3The Scriptures alſo record other things of the Saints, that are more worthy your imitation, than their ſins. You may read of of the meekneſſe of Moſes, as well as as of his paſſion, of the holyneſſe of David as well as of his infirmities; the patience of Job, as well as his impatience, in curſing his day: of the courage and boldneſſe of Peter, as well as of his cowardiſe in denying his maſter; in a word, you may read as well of the graces, as of p. 70the corruptions of Gods children. Surely, it would be your wiſdome to obſerve what is commendable in them, and rather to imitate them in their graces, than in their ſins; to obſerve what was excellent in them, and to make that a patern for your imitation.

Secondly, Cauti. 2.Let ſinners alſo take heed how they inſult over the Godly, becauſe of their fallings. If a profeſſour of religion doe but ſlip, how doth the world preſently condemne him for an hypocrite: and even while themſelves lye and wallow in ſin, and allow themſelves in all manner of ungodlyneſs, how doe they inſult over the Saints for their failings and infirmities? Theſe be your Puritans, your preciſians, your Holy Brethren, your Saints; they are all a company of hypocrites, and meer pretenders to Saintſhip, &c.

Now that you may ſee the ſinfullneſs hereof, Conſider

Firſt; The Children of God are ſanctified but in part in this life. p. 71Though in regeneration the new creature be made partaker of the Divine nature; yet the Old man is not utterly aboliſhed. In converſion corruption is mortifyed, but not nullifyed; ſin is conquered, but not extinguiſhed. The children of God, when they become Saints, doe not ceaſe to be men; when they receive the Spirit, they doe not by and by wholly put off the fleſh; but the fleſh ſtill luſteth againſt the ſpirit, Gal. 5.17. and the law in their members warreth againſt the law of their minds, and too often bringeth them into captivity to the law of ſin, Rom. 7.23. Therefore in inſulting over them for their failings, you ſin againſt God, and wrong the generation of Gods children ffPſal. 73.15.Ps 73:15.

Secondly, 2If thou didſt reflect upon thy ſelfe, thou wouldeſt find more juſt cauſe to condemne thy ſelfe than them. Doth ſin dwell in them? why? it reignes in thee. Doe they ſin through weakneſſe? thou ſinneſt through willfullueſſe. Doe they ſin through infirmity? p. 72thou ſinneſt through preſumption. Are they ſometimes overtaken with a Temptation? thou many times goeſt forth to meet a temptation; and rather than fail, thou wilt turn Devill and tempt thy ſelfe. Thou hypocrite, doeſt thou judge thy Brother for the mote that is in his eye, when thou haſt a beam in thine own eye? Mat. 7.3. Surely if thou wer'ſt better acquainted with thine own heart, and was't thou not a ſtranger at home, thou wouldſt not be ſo buſy abroad.

Thirdly, 3Know this, that in judging the children of God thou condemneſt thy ſelfe. Thou art inexcuſable, oh man, whoſoever thou art that judgeſt for wherein thou judgeſt another thou condemneſt thy ſelfe, for thou that judgeſt doſt the ſame things, Rom. 2.1. In cenſuring thy Brothers infirmities, thou doſt but aggravate thine own impieties ggTurpe eſt Doctori, cum culpa redarguit ipſum.. If his mote ſeem ſo big in thine eye, how great (thinkeſt thou) will thy beam appear in Gods eye another day? Aſſure thy ſelfe, that with what judgment thou judgeſt, thou ſhalt be p. 73judged; and with what meaſure thou meteſt, it ſhall be meaſured to thee againe, Mat. 7.2. and think not this oh man that judgeſt and condemneſt the people of God for their infirmities, and art thy ſelfe guilty of groſſe enormities that thou ſhalt eſcape the judgment of God, Rom. 2.3.

Thus much by way of Caution to ſinners, to prevent the ill uſe, which they may make of this Doctrine.

Secondly, 2This Doctrine may be alſo improved by way of Caution to Saints.Caution to Saints

Firſt, 1Let them take heed and beware of pride. If at any time your hearts begin to ſwell with pride, then minde your corruptions. When you begin to be exalted above meaſure by reaſon of ſtrength of parts, or eminency of grace, think upon your infirmities, and let this thorn in your fleſh prick the bladder of your pride. Surely the beſt of us have enough within us to pull down the pride of our hearts: when we are with the Peacock proud of our gay feathers, let us look upon our defiled feet, and be humbled. Alas? what have we p. 74to be proud of? We have nothing of our own but ſin. As for our gifts and graces, we may truly ſay of them, as the young man did of his hatchet, alas maſter, it was but borrowed hh2 King. 6.5.2 Kgs 6:5Or in the words of the Apoſtle, what have I that I have not received? and if I did receive it, why ſhould I boaſt, as if I had not received it ii1 Cor. 4.7.1 Cor 4:7? When therefore the ſenſe of grace at any time lifts us up, let the ſenſe of corruption lay us low. Certainly there is more of ſin, than of grace; more of the fleſh, than of the ſpirit, in the holyeſt man upon the face of the earth. As there are more weeds than flowers in the beſt garden, ſo there is more corruption than grace in the beſt ſoul: our natures being ſtepmothers to grace, as the earth is to flowers; and naturall mothers to luſt, as the earth is to weeds; and the beſt men alive have cauſe to complain, that in them, that is, in their fleſh, there dwelleth no good thing. And certainly let men be never ſo gracious, they have infinitely more matter of humiliation, p. 75through the abundance of corruption remaining in them, than of pride and exaltation, for the eminency or ſtrength of grace; there is more in their ſins to humble them, than in their graces to lift them up? eſpecially if we conſider theſe three things;

Firſt, 1The ſins of Saints are of the ſame nature with the ſins of wicked men. What though ſin doth not raign in Saints? It remaineth in them ſtill; and is it ever the leſſe ſin, becauſe it doth not raign? Certainly there is the ſame violation of Gods Law, the ſame contrariety to Gods holy and Heavenly nature, the ſame diſobedience to the will of God, in the ſins of Saints, as in the ſins of other men. As a man cannot give the greateſt ſin a worſe, ſo neither can he give the leaſt a better name, than ſin. I know no difference at all in nature between the ſins of the Godly and the wicked; there is indeed a difference in their perſons, the one is regenerate the other unregenerate; but ſin is ſin p. 76ſtill in both; though it raign in the one and not in the other. Surely this is a very humbling conſideration to the people of God.

Secondly, 2The ſins of Saints, as they are of the ſame nature, ſo they are of the ſame deſert with the ſins of wicked men. All ſin is in its own nature damning; and that ſin doth not prove damning to the Saints, is (as one obſerveth kkSee Mr. Tho. Caſe Elias Abatement, or corruption in the Saints. p. 107. 108.) not from the ſinfullneſs of their ſin, but from the greatneſs of Gods mercy not from the nature of their ſin, but from the goodneſs of Gods nature. And ſhould not this be matter of deep humiliation to the Saints of God?

Thirdly, 3Conſider yet further, that that their ſins, are in ſome reſpects more hainous than the ſins of other men, and that upona five-fold account.

Firſt, 1God is more diſhonoured by their ſins, than by the ſins of other men. It is a greater diſhonour to the maſter of a family, if thoſe of his own houſehold walk p. 77diſorderly, than if thoſe that are ſtrangers, or have no relation to him, walk diſorderly: So, in regard of the neer relation, that is between God and his people, their ſins redound more to Gods diſhonour than the ſins of thoſe, that are ſtrangers to him.

Secondly, 2Religion ſuffereth more reproach by their ſins, than by the ſins of other men. The mouthes of the ſonnes of Belial are thereby opened to reproach the wayes of God. Sins of profeſſours will be caſt as dirt upon the profeſſion it ſelfe llEcce quales ſunt qui Chriſtum colunt. Salvian. de guhern. dei. lib. 4.. Profeſſours are in the higheſt orb in the Church, and if their motion be irregular it is much noted. How ſad is it, that wicked men ſhould make a rod of the ſinnes of Saints to laſh Religion with?

Thirdly, 3There is more unkindneſſe in the ſins of Saints, than in the ſins of other men. Hence it is, that their ſins are ſaid to grieve the Holy Spirit of God mmEph. 4.30. Res eſt delicata ſpiritus Dei. Tret.Eph 4:30. It goes neerer the heart of God, when his people p. 78ſin againſt him, than when other men ſin againſt him. The ſinnes of others provoke God to anger, but the ſins of ſaints doe grieve his ſpirit nnSee Mr. Burroughs Gracious ſpirit. p. 186.. Siants are the objects of Gods ſpeciall love, and therefore it muſt needs be grevious to the Spirit of God, that they ſhould offend him. The more a man loves a wife, or a child, or a friend; the more doth he take any unkindneſs from them to heart. So when Gods own people offend, it goeth neerer his heart, than when others offend; for there is more unkindneſs in their ſins. Sins in Gods people are far more irkſome, and grievous to his Spirit, than ſins in other men. See Jer. 32.30. The Children of Iſrael and the Children of Judah have onelyonly done evill before me from their youth, &c. The Septuagint read it, foreign, they alone, or they onelyonly have been ſinners before me; as if God did not take notice of the ſins of other Nations ooSee Mr. Manton on James p. 150.. Iſrael, Gods portion, whom he had avouched to be his people, are the onelyonly ſinners Indeed p. 79a wound is deeper, by how much the neerer the hand is, that ſtrikes it. What thou my ſonne ppforeign? ſaid Caeſar to Brutus, when he ſaw his hand amongſt the reſt ſtretched forth againſt him. By how much the more kindneſſe men ſin againſt, by ſo much the more unkindneſſe there is in their ſin, Pſal. 55.12. David complaineth, It was not an enemy, that had done this, but it was thou, my friend, and my equall, and my companion. The friend wounded more than the ſword. To ſin againſt kindneſs is the greateſt unkindneſs. What Abſolom ſaid to Huſhai, 2 Sam. 16.17. the ſame may God ſay to a ſinning Saint. Is this thy kindneſſe to thy friend? This ſhould be a ſoul-humbling conſideration to the people of God, that every ſin they committ, is an unkindneſſe done to a kind God.

Fourthly, 4there is more unfaithfullneſs in their ſins, than in the ſins of other men. For they are Gods covenant-people, the vowes of God are upon them; they have given themſelves up to God in Covenant, p. 80and God expects better things from them. God ſpeakes confidently concerning them, Surely they are my people, Children that will not lye, &c. Eſa. 63.8. God confideth in them; and therefore for them to be unfaithfull, for his Covenant-people to forſake his Law, and break his Commandements, this muſt needs be very hainous.

Laſtly, 5Saints are advanced to a more excellent ſtate than others are: and this aggravates their ſins, and makes them exceeding and above meaſure ſinfull. God hath a ſpeciall intereſt in them, Tit. 2.14. Exo. 19.5. Deut. 33.19.Titus 2:14Exod 19:5Deut 33:19they are his peculiar people, his peculiar treaſure above all people in the world; and therefore their ſins muſt needs be much more hainous than the ſins of other men. Hence God complaineth of the provoking of his ſonns and daughters, Deut. 32.19. A late eminent Divine compareth ſins in the people of God to a ſtain in a piece of Cambrick or Lawn qqMr. Burroughs on Hoſeah. vol 2. p. 179., which are eaſily ſeen. Indeed wicked men are (if I may ſo ſpeak) of a courſer threed, their heart is little p. 81worth, and therefore, though they are ſullyed or defiled, that is not much taken notice of: even as a ſpot in a piece of ſackcloth is not ſo much obſerved, as a ſtain in a piece of fine linen. But now, the Godly are renewed after the image of God, and therefore a ſpot in them is exceeding bad. And thus you ſee, in many reſpects ſins in Saints are more hainous, than ſins in other men. Let theſe conſiderations take you off from pride, and cauſe you to walk humbly with your God. And ſo much for the firſt word of Caution to Saints. Cauti. 2

I ſhall give you the ſecond in the words of the Apoſtle, Let them that ſtand take heed leſt they fall, 1 Cor. 10.12. and to that purpoſe, in order to their preſervation from falling, let them be perſwaded to follow theſe Directions.

Firſt, Let them be watchfull. Dircti. 1 Beloved, we know not whither our corrupt hearts may carry us before we dye. Let us not therefore be ſecure; we have natures, that may p. 82prompt us to the fouleſt ſins, that ever were commited. Peter was not jealous enough of his own heart when he told Chriſt, Though all men forſake the, yet I will not; nay he went further yet, and promiſeth, Though I dye with thee, I will not deny thee, Mat. 26.33, 25. and yet Peter did both; he both forſook him, and denyed him, and that with a curſe and an Oath, verſe 70, 72, 74. Had Peter known his own heart better, he would have been leſſe confident. Truly good men doe not know whither the corruption of their hearts may hurry them before they dye; nor with what impetuous violence they may be drawn to ſin, ſhould God leave them to themſelves. Chriſt therefore forewarneth his Diſciples Luk. 21 34. Take heed to your ſelves, leſt at any time your hearts be overcharged with ſurfeting and drunkenneſſe, and the cares of this life, &c, One would think this a ſtrange exhortation, and an uſeleſſe caution to ſuch good men as they were. Yet our Saviour p. 83knew, that they had the ſeeds of thoſe ſins in their natures, which he forewarned them of; and the feeds of the ſame, yea of all manner of ſins are in our natures, as well as theirs; and therefore we had need take heed of ſecurity, and keep a jealous eye over our own hearts; eſpecially if we conſider, that ſecurity layes us open to temptation; and when we apprehend leaſt danger, our danger is greateſt. Sin and Sathan are ever watching their opportunity to doe us miſchief, and they have moſt advantage againſt us, when we are moſt ſecure: and at ſuch a time it is juſt with God to let ſin and Sathan looſe upon us, to affright us out of our ſecurity. If we are ſecure, we grieve the holy ſpirit of God, and tempt him to leave us to the temptations of the evill ſpirit; and the Devill watcheth for our ſlumbering, and lyes at catch for us, that he might take us napping. We are never more in danger to become a prey to this roaring and devouring Lion, than p. 84while we lye ſleeping at his feet The Devill watcheth, that he might enſnare us; Oh! Let us keep an holy watch, leſt we be enſnared by him. The Devill keepeth a crafty and malicious watch, Oh! Let us keep an holy watch. Learn for ſhame, of the Devill, (ſaid holy Latimer) to watch, ſeeing he is ſo watchfull. Let us be awakened out of a ſleepy ſecurity, to a religious watchfull jealouſies over our hearts; Let them, who thinke they ſtand, take heed leaſt they fall; as certainly they ſhall (though they ſeem to be pillars,) as Peter did, if they ſtand upon their own legs, and not upon his, that are as pillars of marble ſet upon ſockets of fine Gold, Cant. 5.15.

Secondly, Direct. 2 Let them carefully ſhunne the occaſions of ſin. It is true (I confeſſe) our ſinfull hearts would put us upon the commiſſion o… of ſin, if there were no occaſion preſented. But yet it is as true that occaſions doe ſtrengthen corrupt nature, as the Philoſopher p. 85tell us that acts doe ſtrengthen habits. The occaſions of ſin doe (as it were) awaken corrupt nature. What elſe can be the reaſon, that a man, who did not think of ſin before, upon an occaſion perſented, ſhould preſently have a motion to commit it? Therefore be not over bold in ventureing upon the occaſions of ſin. Thoſe that carry Gunpowder-natures about them, had need beware not onelyonly of fiery darts, but of the leaſt ſparks rrMr. Manton on Ja. p. 4. 69.. Chriſt teacheth us to pray, Lead us not into Temptation (ſ)(ſ)Mat. 6.13.Matt 6:13: Surely the way to be kept from temptation, is to keep at a diſtance from the occaſions of ſin. To pray, Lead us not into temptation, and then to ruſh upon the Occaſions of ſin is all one, as for a man to pray, that he may not be burn't, and as ſoon as he hath done, to thruſt his fingers into the fire. Surely we ſhall never overcome temptations, unleſſe we turn from the occaſions of ſin. A ſad examle of this we have recorded by St. Auguſtine ttAug. Confeſ. lib. 6. cap. 8., of one Alipius, who was by the importunity of p. 86friends prevailed with to be preſent at the Gladiatory-games of the Romans; but being there reſolved to keep his eyes faſt all the while, ſo that though he was preſent in body, yet he might be abſent in heart: but upon a great ſhout, that the people gave at the fall of one of the Combatants, he opened his eyes, and ſo became an approver of that bloudy and barbarous ſpectacle. Gods children are bound to abſtain from the appearance of evill. 1 Theſ. 5.22. The Nazarites, that were commanded to abſtain from wine, were alſo forbidden to touch the very husk of the grape. Numb. 6.3, 4. And it is obſervable Hoſ. 2.16, 17. that God would not be called Baali, but Iſhi. Thou ſhalt call me Iſhi, and ſhalt call me no more Baali. For I will take away the name Baalim out of her mouth, and they ſhall no more be remembered by their name. Why, what hurt was there in that word? Surely none at all in the word it ſelfe. The word is a very good word, and hath a very good ſignification, and p. 87(as a late writer hath obſerved uuMr. Jer. Burroughs in his Lectures on Hoſea p. 549.) It is as proper to God, as any word that can be given him by the Church (but that God did forbid it here) for it is no more, when the Church calleth God Baali, than if the Church ſhould ſay, O God that art my Lord and my husband, who art to rule and govern me. Yea, and we doe find that God giveth himſelf this name, Eſ. 54.5. Thy maker is thy husband; the word that is rendered husband is in the Hebrew Baali. Why then is the uſe of the word to be taken away? why, becauſe they had abuſed the word and given it to Idols xxibid p. 556.. Therefore God promiſeth, that he would take away the name out of their mouthes, that they might have no occaſion of returning to Idolatry; That they might be kept from Idolatry, they muſt not ſo much as mention the name of Idols So Deut. 25.13, 14. Thou ſhalt not have in thy bag divers weights, a great and a ſmall. Thou ſhalt not have in thy houſe diverſe meaſures, a great and a ſmall. Why? may ſome ſay, was it ſuch a great matter for a man to have a great and a ſmall weight in his bag? and p. 88a great and a ſmall meaſure in his houſe? The thing in it ſelfe was not great, ſo they did not buy and ſell by theſe weights and meaſures. But therefore God forbids them, to have the one in their bag, the other in their houſe, leſt the having them there, ſhould prove a temptation to them, to bring them alſo into their ſcales, and into their ſhops to buy and ſell by them. God would have us keep off from the occaſions of ſin. The beſt way to prevent falling into a Pit is to keep farre enough from it; ſo the beſt way to prevent falling into ſin is to keep farre enough from the occaſions of it.

Thirdly, Direct. 3 Let them look well to their company. Avoid intimate familiarity with ſuch, whoſe ſociety may corrupt you. Shunne ſuch acquaintance, where you can expect no good, but may receive much hurt. David maketh this one character of a Citizen of Zion, that in his eyes a vile perſon is contemned. Pſa. 15.4. Joſeph would not truſt himſelf in the company of his miſtreſſe, leſt by her ſollicitations he might p. 89be drawn to ſin; he hearkened not unto her to lye by her, or to be with her. Gen. 39.20. Evill company is very infectious and dangerous, and therefore it is Solomons advice, Prov. 22.24.25. Make no friendſhip with an angry man, and with a furious man thou ſhalt not goe, leſt thou learn his wayes, and get a ſnare to thy ſoul: which words, although they are ſpoken of an angry man, yet they are true of all evill company whatſoever. All ſinfull and unclean ſocieties are infectious and dangerous ſocieties; either to diſſwade from that which is good, or to perſwade to that which is evill. Hence it is that Moſes warned the Iſraelites, to have nothing to doe with the Canaanites, leaſt they ſhould be miſled by their examples, Deut. 7.1, 2, 3, 4. And when they acted againſt this rule, they quickly brake all rules, as you may ſee, Pſal. 106.35, 36. They were mingled with the Heathen, and then it immediately followeth, and learned their workes. What workes were theſe? Workes of art or agriculture? p. 90of peace or warre? No ſuch matter, but they were workes of falſe worſhip and Idolatry, as appeareth by the following words; They ſerved their Idols, which were a ſnare unto them. Therefore the Lord injoyned them to have no fellowſhip with them, leaſt they ſhould learn their wayes.

Be perſweded therefore, to have no fellowſhip with the unfruitfull works of darkneſſe. Eph. 5. and to induce you thereunto, conſider that of Solomon, Prov. 13.20. He that walketh with wiſe men ſhall be wiſe, but a company of fooles ſhall be deſtroyed.

Fourthly, Direct. 4 Let them look well to their ſenſes. As in a City beſieged, they look well to their Gates and Poſternes; ſo Saints, if they would prevent ſin ſhould look to their ſenſes, which are (as it were) the Gates and Windowes of the ſoul; eſpecially to the eye, which affects, or rather indeed infects the heart with ſinne, from ſinne-occaſioning Objects.

It is therefore ſaid that Eve ſaw p. 91that the fruit was faire, and to be deſired, and then ſhee did eat. Gen. 3.6. And as elſewhere The Sonnes of God ſaw the daughters of men, that they were faire, and took them wives. Gen. 6.2. And Tamar, when ſhee had a deſire to commit uncleanneſs with Judah ſat (as our tranſlation hath it) in an open place; but it is in Hebrew in the doore of eyes: ſo called, becauſe it was ſuch a place, where ſhee might be ſo expoſed to open view yyforeign In conſpectu ommum, locoo patente ubi in omnes partes patet circumſpectio. Paraeus ad loc. Fuit bivium ubi neceſſe erat …udam tranſire, undecun que veniret, Eâ igitur conſpectâ ille mox libidine accenditur meretricem ratus, Pareus ubi ſuprà., that Judah ſhould not paſſe that way, but he muſt of neceſſity ſee her, and ſeeing her, might be tempted to commit Inceſt with her.

And it is ſaid Gen. 39.7. that Joſephs Miſtreſſe caſt her eyes upon Joſeph, and ſaid lye with me. Her eyes infected her heart, and were the bellowes, that blew up p. 29ſuch a flame of luſt within her zzOculi impudici inficiunt cor, nunciantes ei objecta illicita, quae foris ſunt. & borum ſpecie oblatâ illud inflammantes; ubi cor eſt inflammatum oculi porrò ſunt folles, quibus illicita cordis deſi deri a amplius ſufflantur. Paraeus ad Gen. 39.7.Gen 39:7. And you know, that one idle glance upon Bathſhebah was the cauſe of Davids fall, 2 Sam. 11.2, 3, 4. Davids wandring eye uſhered in thoſe ſins, which afterwards coſt him broken bones. Hence we read of ſome, that had eyes full of adultery, 2 Pet. 2.14. A ſin which is in the eye, will quickly be at the heart; which cauſed Job to make a covenant with his eyes, that he might not look upon a maid, Job 31.1. He meanes, ſinfully to luſt after her. He knew that there is a ſpeedy and quick paſſage from the eye to the heart, though in the fabrick of the body, there ſeemeth to be a great diſtance between them. Therefore (ſaith he,) I have made a covenant with mine eyes, to avoid occaſions of ſin, leſt mine eye ſhould pollute my heart with motions unto ſin. And upon this account David prayeth to God, that he would turn away his eyes from beholding vanity. Pſal. 119.37.

Fifthly, Direct. 5 Obſerve the firſt riſings and ſtirrings of corruption, and reſiſt p. 93them. Small breaches in a ſea-bank occaſions the ruine of the whole, if not timely diſcovered and repaired; ſo ſin will gain upon us by inſenſible degrees; and thoſe, that are once in the Devils ſnare, are ſoon taken by him at his will and pleaſure. Chriſtians ſhould therefore watch againſt the firſt riſings of ſin, and having diſcovered them, reſiſt them. Truly there is no other meanes can doe you good, if this be neglected.

There are but four wayes aaMr. Ralph Robinſon in his Chriſtian compleatly armed. p. 47.can be imagined, whereby we may help our ſelves when we are aſſaulted with temptation; viz. either, 1^o Firſt To flye; or 2^o Secondly To yeeld; or 3^o Thirdly To compound: or 4^o Fourthly To ſtand our ground, and make reſiſtance. Now none of all theſe, but the laſt will doe us any good.

Firſt, it is to no purpoſe to flye; 1for ſin is an inteſtine enemy. As one ſaid of Solomon, that though he had no enemy abroad, yet he found one at home bbHoſtem foris non habbet, domi tamen reperit. Cun. de. rep. Heb. lib. 1.; ſo it may be ſaid of us: though we had no enemy without p. 94us, (which (ſuch is our miſery) cannot be ſaid of any of us) yet there are many noyſome luſts dwelling in us. which warre againſt the ſoul, 1 Pet. 2.11. and are active and ready to betray us to Sathan. Whither therefore can we flye, as long as there is an enemy within us, and will be within us, as long as we live, and follow us whitherſoever we goe?

Secondly, 2It is to as little purpoſe to yeeld, that's the high way to ruine; for ſin, when it is finiſhed, bringeth forth death, James 1.15. And moreover, if you yeeld, you put your ſelves (as one hath well obſerved) out of the compaſſe of Chriſts prayer ccMr. Ralph Robinſon, in his Chriſtian complertly armed. p. 47.48. I have prayed for thee (ſaith Chriſt to Peter) that thy faith fail not Luk. 22.32. Chriſt doth not make interceſſion for ſuch as yeeld, but for ſuch as reſiſt. He prayeth that the faith of ſuch as make reſiſtance ſhould not fail, but he doth not intercede, that ſuch, as will not fight, ſhould be defended.

Thirdly, 3Compounding will ſtand p. 95you in as little ſteed as either of the former. Luſt will never compound, but to your infinite diſadvantage, if not to your deſtruction. The ſnares of ſin and Sathan will in the end prove chaines of darkeneſſe.

Fourthly, It remaines therefore, 4that it is your beſt way to make reſiſtance. As yeelding and compounding is the way to ruine, ſo reſiſting is the way to overcome. If you make a vigorous reſiſtance, Chriſt will help you to put your feet upon the necks of thoſe luſts, that warre againſt your ſouls, and you ſhall be more than conquerours, through him that loved you and gave himſelf for you.

Now in reſiſting the riſings of of ſin, let me adviſe you to follow theſe rules.

Firſt, Reſiſt ſpeedily. 1Don't ſtay too long before you begin the fight. Many times men ſtay ſo long before they begin, that they are vanquiſhed before they fight. Therefore reſiſt the firſt appearances of corruption; p. 96give no place to the leaſt temptation; oppoſe ſin in the birth; cruſh the Cockatrice in the egge. It is eaſier to keep an enemy out of a Countrey, than to beat him out, when once he is gotten in: ſo it is eaſier to keep out ſin, than to beat it out. Dangerous diſeaſes may be ſtopped in time, which will afterwards prove incurable ddPrincipiis obſta; ſerò medicina paratur, Cum mala per longas invalueremoras. Ovid.. Sin, if it be timely reſiſted, may probably prove no more dangerous to us, than the Viper proved to Paules hand, when he ſhook it off into the fire, and it did him no harme eeAct. 28.5.Acts 28:5. But if we give way to it, and doe not reſiſt it in the firſt motion, it will be hard for us to ſuppreſſe it afterwards.

Doe you therefore to your ſins as Pharoah gave command to be done to the Iſraelites male-children: he would not ſtay till the children were grown up to years, but commanded the Midwives to ſlay them as ſoon as they were born. This was a cruell act in him; but thus to deal with your ſins will be a mercifull act in you to your ſouls. What therefore p. 97Pharaoh did cruelly againſt thoſe poor children, doe you prudently againſt your ſins; kill them, when they are in the birth. That's the firſt rule.

Secondly, Let your reſiſtance be univerſall, you muſt reſiſt all ſin, 2every falſe way. You muſt combate with all, though you can conquer none, as you ſhould and would. True hatred is foreign, againſt the whole kinde. You ſhould not therefore, while you frown upon one ſin, ſmile upon another; and while you thruſt ſome out of doors, hug others in your boſome.

Thirdly, Enter not into a parly or treaty withſin; 3but maintain the conflict. Sin is ſuch an enemy, that you muſt either kill or be killed. This conflict is of ſuch a nature, that there ſhould not be a treaty of peace, nor a ceſſation of armes all your life long ffforeign..

Laſtly, Reſiſt in the ſtrength of Chriſt. 4Goe not forth in your own ſtrength, but in the ſtrength of the Lord, and the power of his mights ggEpheſ. 6.10.Eph 6:10. Fetch in divin ſtrength and aſſiſtance; act faith upon the death of Chriſt, for the killing of ſin in you; and by prayer p. 98call in divine helpe. So much for the fifth direction, obſerve the firſt riſing and ſtirrings of corruption and reſiſt them.

Sixtly, Direct. 6 Poſſeſſe your hearts alwayes with apprehenſions of Gods Preſence, and ſet the Lord alwayes before you, and walke as in his ſight. It was the grave advice of a Philoſopher to his friend hhSeneca to his friend Lucilius., that he ſhould alwayes imagine, ſome ſevere Cato, or ſome other perſon eminent for vertue, to be alwayes preſent with him as overſeer and cenſurers of all his actions, that hereby he might be keept within compaſſe, and reſtrained from vice. And indeed there is much in the eyes of men, to keep men from breaking forth into ſin; yea the ſatyriſt tells us iiJuvenal., that Maxima debetur pueris reverentia— a man would not commit a groſſe ſin in the preſence of a child. Is not then the pierceing and all-ſeeing eye of a ſin-revenging God much more ſufficient to lay a reſtraint upon your ſpirits, and to cauſe you to ſtand in awe, and not to, ſin? Certainly this would p. 99be a notable meanes to preſerve you from breaking forth into ſinfull practiſes, did you but ſeriouſly conſider, that all ſins are committed in the preſence of a ſin-revenging God, who is able to look the ſoul of a ſinner into Hell, with the rebuke of his countenance kkPſal. 80.16.Ps 80:16.

Seventhly, Direct. 7 Labour to poſſeſſe your hearts alwayes with the feare of God; I mean, not a ſervile, but a filial feare of God. This hath a wonderfull influence upon the heart, to preſerve it from backsliding, as may be gathered from Jer. 32.4. where you have a promiſe in theſe words, I will put my fear in their hearts, that they ſhall not depart from me. Hence that precept, Pſal. 4.4. Stand in awe, and ſin not. Indeed this holy fear of God is as a golden bridle to the ſoul, when it would runne out to any evill. It is like banks to the ſea, which keepeth in therageing waves of corruption, when they would overflow all. And therefore in ſcripture you have theſe two put together, fearing God, and eſchewing evill, p. 100Job 1.1, 8. Yea, you ſhall finde that Eſchewing evil is not only put as an effect of the fear of God, but it is put into the definition it ſelfe of the fear of God; the fear of the Lord is to hate evill, Pr. 8.13.

Laſtly, Direct. 8 Look up to Jeſus Chriſt with faith flameing out in prayer. His eye is wakefull enough, and his arme powerfull enough to preſerve you. There is a ſpring of ſtrengthening grace in Jeſus Chriſt. Therefore when you have the greateſt ſtrength of grace in your ſelves, yet look beyond your ſelves unto Chriſt, and ſay ſtill as Jehoſaphat did, when he had that great ſtrength of men, viz. an army 500000 ſtrong, Lord, we know not what to doe, onelyonly our eyes are unto thee, 2 Chron. 20.12. And then, be your temptations never ſo violent, your corruptions never ſo ſtrong, yet remember, what the Lord ſaid to Paul, 2 Cor. 12.9. My grace is ſufficient for thee; ſufficient to ſubdue thy corruptions, ſufficient to ſecure thy heart againſt the volence of Sathans temptations. Therefore look up to Chriſt; commit your way unto p. 101him, and watch and pray, that you enter not into temptation llMat. 26.41.Matt 26:41. So much for the uſe of Caution.

Thirdly, Ʋſe. 3 I come now to an uſe of exhortation. Exhor. Is this ſo that the beſt of men are not ſo freed from ſin in this life, but that in many things they offend all? then ſuffer a few words of exhortation.

Firſt, 1Bleſſe God that you are delivered from a ſinfull ſtate. Never look back upon Sodom, but with deteſtation, and bleſſe God that you are eſcaped; and be thankfull to the Lord, who hath given you counſell in your reines mmPſal. 16.7.Ps 16:7. You might have remained under the raign and dominion of ſin, and have gone on after the counſels of your own hearts to this day, had not the Lord graciouſly turned you out of that way. Oh! belſſe God, that hath overpowered your ſouls, and made you willing in the day of his power, to forſake your ſinfull wayes, ſo that although ſin dwells in you, yet it raignes not as in times paſt. Oh! bleſſe God that hath given you p. 102counſell, and cauſed you to underſtand aright. Certainly, this is no other but a beam of divine light darted into your ſouls; certainly this is no other, than a voice from Heaven that hath ſaid unto you, This is the way, walk ye in it

Secondly, 2Be exhorted to admire the juſtifying grace of God, by the righteouſneſs of Jeſus Chriſt. When the Apoſtle had in the ſeventh chapter of the Epiſtle to the Romans, at large complained of the remainders of ſin in him, of the Law in his members, that warred againſt the law in his minde; after he had cryed out, oh wretched man that I am, who ſhall deliver me from this body of death? verſe 24. then he is preſently rapt up in admiration of the juſtifying grace of God by the righteouſneſs of Jeſus Chriſt; I thank God through Jeſus Chriſt our Lord, verſe. 25. and then chap. 8. verſe 1. he maketh that triumphant concluſion, There is therefore now no condemnation to them that are in Chriſt Jeſus. A worthy divine now p. 103alive nnDr. Tho. Goodwine in his tryall of a Chriſtians growth, p. 47.in a treatiſe by him publiſhed, obſerves an Emphaſis in that little word [now,] mark (ſaith he) that word [now,] that [now] after ſuch bloudy wounds and gaſhes, there ſhould yet be no condemnation, this exceedingly exalts this grace: for if ever, thought he I was in danger of condemnation, it was upon the riſeing and rebelling of theſe my corruptions, which, when they had carryed me captive, I might well have expected the ſentence of condemnation to have followed; but I finde, ſaith he, that God ſtill pardones me, and accepts me, as much as ever, upon my returning to him; and therefore doe proclaim with wonder to all the world, that Gods juſtifying grace in Chriſt is exceeding large and rich. Thus farre the aforeſaid Author.

My beloved, this muſt needs extoll the juſtifying grace of Chriſt, that where there is ſo much matter of condemnation, there ſhould not be condemnation it ſelfe; that not onelyonly all the ſins of the elect of God before converſion are pardoned, but ſins after regeneration; and though p. 104we run upon new ſcores every day, yet theſe ſhould be ſtill paid, and that there ſhould be riches of grace enough, and merit enough to pardon us, this exceedingly advanceth the juſtifying grace of God, and the righteouſneſs of Jeſus Chriſt.

Thirdly, 3Bleſſe God for eſtabliſhing grace. This is indeed a great wonder, that a childe of God ſhould have ſo much corruption left in him, and that that corruption ſhould not deſtroy grace, but that this heavenly plant ſhould thrive in the midſt of weeds; and this ſpark be kept alive in the midſt of a ſea of corruption. Our firſt parents had no ſinfull nature in them, and yet being tempted by the Devil they fell; but now, that beleevers, who have both a tempting Devil without, and a corrupt nature within, ſhould ſtand, and not fall away, this is the Lords doing, and it ſhould be marvelous in our eyes ooPſal. 118.23.Ps 118:23. That we ſhould be kept by the mighty power of God through faith unto ſalvation pp1 Pet. 1.1 Pet 1, that we ſhould have ſuch p. 105ſtrong corruptions within us, warring againſt our ſouls, and yet not be finally overcome by them, this magnifieth the eſtabliſhing grace of God. Grace cannot perſerve it ſelfe, of its felfe, in the midſt of ſo much corruption. We ſhould quickly turn bankrupts; and loſe not only degrees, of grace, but all grace, were it left in our own hands.

But that corruption, that dwelleth in us, and our frequent falls, may teach us, that it is as as neceſſary, for God to afford us his preſerving grace, to continue what we had given us, as his preventing grace to give us what we had not. The body of ſin dwelling in us, may minde us, that it is by grace we ſtand; that were we left to our ſelves, we ſhould ſoon doe as our Father Adam did. There is naturally the ſame revolting ſpirit in us, that there was in him, an aptneſſe and inclination of heart ready to depart away, Jer. 5.23. And we have the ſame enemy, the ſame tempter, to draw us away with the like temptations: and in p. 106thoſe, that are not preſerved by the mighty power of God, theſe things ſcil. corruption within, and temptation without, doe prevail ſo farre, as to turn back many, who ſeemed to begin in the ſpirit, and to cauſe them to make an end in the fleſh qqGal. 3.3.Gal 3:3, and to return with the dog to his former vomit, and with the ſow, that is waſhed, to her wallowing in the mire rr2 Pet. 2.22.2 Pet 2:22. It is by grace we ſtand (ſ)(ſ)2 Co. 1.24.2 Cor 1:24, and ſhould God but with draw the ſupply of his ſpirit and the inſtuences thereof from our ſouls, we ſhould be obnoxious and liable to all aſſaults, not of fleſh and bloud, but of principalities and powers, and ſpirituall wicked neſses in high places, and open to all the furious attempts, and all the fiery darts of the wicked. Therefore bleſſe God for eſtabliſhing and preſerving grace.

Fourthly, 4Bleſſe God for any diſappointments, that you meet withall in the wayes of ſin. Truly there is not a ſadder judgment in the world, than for God to ſuffer us to goe on in ſin without reſtraint; and it is as great a p. 107mercy, when God is pleaſed to lay ſtumbling blocks in our way, to hinder us in any courſe of ſin. It is promiſed as a mercy to the Church, that ſhe ſhould meet with diſappointments in the wayes of ſin. She ſhall follow after her lovers but ſhall not overtake them, and ſhe ſhall ſeek them but ſhall not finde them, Hoſ. 2.7. As ſatiſfaction in ſin is a great judgment, whence that threatening, the backſlider in heart ſhall be filled with his own wayes, Prov. 14.14. So diſappointment in ſin is a great mercy. We ſhould not therefore be troubled, but bleſſe God, when we cannot have our wills. It is a mercy, when carnall deſires are diſappointed. Therefore God would have Abimelech acknowledge mercy in a reſtraint. I withheld thee from ſinning againſt me, therefore ſuffered I thee not to touch her, Gen. 20.6. And David bleſſed God for preventing his intended execution of his revenge againſt Naball, when he ſaid to Abigail; Bleſſed be the Lord God of Iſrael, which ſent thee this p. 801day to meet me; and bleſſed be thy advice, and bleſſed be thou, which haſt kept me this day from coming to ſhed bloud, and from avenging my ſelfe with mine owne hand &c. 1 Sam. 25.32, 33, 34.

Laſtly, 5Let us every day labour for further degrees of mortification. Sin dwelleth in us, and it will dwell in us, while we live. Therefore what St. Paul ſaith of himſelf in another caſe, 1 Cor. 15.31. I dye dayly; ſo let us in reſpect of our ſins dye dayly. Let us not look upon mortification, as the work of a day, or a monethmonth, or a yeare, but of our whole life time. Let us therefore continue our indeavours therein, and make a dayly progreſſe in this work, and every day labour to weaken the body of ſin more and more, praying againſt it, and watching againſt it, and ſtriveing againſt it in the ſtrength of Chriſt. So much for the uſe of exhortation.

Laſtly, Ʋſe. 4 I ſhall cloſe up all, with a few words of comfort to the people of God, Conſola.who are apt to be caſt p. 109down and diſquieted in their ſpirits by reaſon of the remainders of corruption in them, and their frequent falls into ſin.

Beſides what hath been already ſpoken, in the explication of the Doctrine, that though ſin doth remain in beleevers in reſpect of its inherence, and its infectious nature, and its ſeduceing power; yet they are freed from it in reſpect of its dominion, guilt, and condemning power; and beſides what hath been ſpoken before, concerning the difference between the infirmities of Saints, and the falls of wicked men, which may conduce much to the comfort of the people of God under their failings and infirmities; I ſhall now ſubjoyn three or four other comfortable conſiderations, with which I ſhall put a period to this diſcourſe.

Firſt, Sin cannot ſeparate Saints from the love of God. If any thing in the world could quench and extinguiſh the flame of Gods love to a beleeving ſoul, that which carries p. 110in it the greateſt contrariety to Gods holy and heavenly nature muſt needs doe it; and that is ſin. But ſin cannot doe it. A ſtate of ſin, before regeneration could not doe it; much leſſe ſhall an act of ſin, now you are in a ſtate of grace, be able to effect it. For their is more malignity in a ſtate of ſin, than in an act of ſin. Now (ſaith the Apoſtle) God commendeth his love to us; in that when we were yet ſinners, Chriſt dyed for us, Rom 5.8. If God love ſinners, while ſinners; then ſuerly his love to Saints cannot be broken off by ſin. If the time of their bloud was the time of his love, as Ezck. 16.6. then ſurely his love to them, when Saints is invincible, inviolable: he may (indeed) viſit their iniquities with ſtripes, and their tranſgreſſions with rods (it is a branch of his Covenant, Pſal. 89.30, 31.) never theleſſe his loving kindneſſe will he not utterly take from them, nor ſuffer his faithfullneſse to fail.

Secondly, 2God taketh notice of of, and accepteth that good, which p. 111is in his Saints, notwithſtanding their ſins. Indeed men are apt ſo to minde their vices, that they forget their vertues; a little evill makes men forget abundance of good. Men are apt to pitch onelyonly upon the weakneſſes and failings of of the people of God, and to overlook what is good in them; like flies, that pitch upon the ſore, and like vultures, that flye over the pleaſanteſt garden and pitch upon carrion; ſo wicked men watch for the haltings of Gods people, and feed their malice with their failings.

But God takes notice of a little good in the midſt of abundance of evill; of a little gold in the midſt of abundance of oare; of a little wheat in the midſt of abundance of chaffe. And it is worth our choiceſt obſervation, that when the Spirit of God in the Scripture giveth us the characters of Saints, he hideth their failings, and taketh notice onelyonly of their graces. I will give you a few inſtances. If you look into Gen. 18.12. you ſhall find that Sarahs p. 112ſpeech was full of diſtruſt and unbelief, ſhall I have pleaſure my Lord alſo being old? There was but one word, that of Lord, the note of rever ence and reſpect to her husband, and that the holy Ghoſt elſewhere taketh notice of 1 Pet. 3.6. ſhe called Abraham Lord.

And although Moſes was ſometimes paſſionate; yet the holy Ghoſt ſtileth him the meekeſt man upon the face of the earth, Numb. 12.3. Now the man Moſes was very meek, above all the men that were upon the face of the earth. And in Heb. 11.31. There is no mention of Rahabs lye, but onelyonly of her faith and peaceable behaviour towards the ſpies. David fell fearefully, and that more than once (as you have heard before) and yet you may ſee, what a character God gave of him; viz. that he kept his commandements, and followed the Lord with all his heart, &c. 1 King. 14.8. Aſa alſo had his great imperfections, and yet when an account is given of his raigne, the holy Ghoſt giveth him p. 113this high encomium, The heart of Aſa was perfect all his dayes. 2 Chron. 15.17. So Job, The holy Ghoſt ſaith concerning him, J…m. 5.11 Ye have heard of the patience of Job. Yes, and we have heard of his impatience too in curſing his day Job 2. But this is not mentioned. Iob was patient for the main, though ſometimes the extremity of his ſuffering extorted from him ſome expreſſions of impatience. Indeed where the bent of the heart is right, the infirmities of Gods people are not mentioned. He that drew the picture of Alexander, while he had a ſcarre in his face, painted him with his finger upon the ſcarre; ſo God is graciouſly pleaſed to put the finger of his mercy upon the ſcarres of his people. What a precious cordiall may this be, for the ſinking and fainting hearts of Gods children, mourning under the ſenſe of their corruption? Heoverlooketh what is theirs in them, and takes notice onelyonly of what is his own; and when he comes to weigh them in the ballance p. 114of the Sanctuary, he leaves out their corruptions, and puts nothing into the ſcales, but their graces. He hides his eyes from what is ſinfull, and takes notice onelyonly of what is good in them.

Thirdly, 3Jeſus Chriſt, the High Prieſt of Saints, is now in heaven, at Gods right hand making interceſſion for them, Heb. 7.25. Hence it is, that he is alſo called an Advocate, in that comfortable Scripture, 1 John 2.1. If any man ſin, we have an advocate with the father even Jeſus Chriſt, the righteous. He is entered in within the veile ttHeb 6.19, 20.Heb 6:19Heb 6:20, and there he appeares before God, and pleads the cauſes of his people, preſenting his own merit unto his father, the merit of his death and paſſion, whereby he hath made … full ſatisfaction to divine Juſtice fo… all their ſins. It is upon this account, that the bloud of Chriſt … ſaid to ſpeake better things than th… bloud of Abel uuHeb. 12.24.Heb 12:24. Abels bloud plead… againſt Cain crying for vengeanc… Gen. 4.10. The voice of thy brother p. 115bloud cryeth unto me from the ground, to wit, for vengeance. It is as much as if the Lord had ſaid, although there be none elſe to accuſe thee, yet the innocent bloud of thy brother Abel which thou haſt ſhed, doth ſpeak, yea cry aloud for vengeance xxEtſi nomo hominum te accuſet, quippe cùm nemo tri ſceleris fit conſcius: tam…n eſt qui te accuſ…t apud me, videlicet itſe ſauguis fra tris tui, … nocenter per te ſ…ſu…. Iſte, inquam ſanguis lo quitur coram me, vindictam ſui à me tanquam juſto judice poſtulavi. …iſca…. in Gen. 4.10.Gen 4:10. But now the bloud of Chriſt hath a voice too, and that ſpeakes better things than the bloud of Abel. The bloud of Chriſt pleads for the Saints, crying not for vengeance, but for mercy and pardon for them yyNon vindictam clamat, ſed veniam. Pataeus ad loc. Sanguis Abel vindictam loquebatur,—Sanguis autem Chriſti melius loquitur quia veniam loquitur & gratiam. Eſtius ad lo…., and by this meanes they are freed from the accuſation and condemnation of the Law, whereunto otherwiſe by reaſon of renewed tranſgreſſions, they doe every day, become obnoxious. And hence it is, that Paul throws down the gaunt-let (as it were) and maketh that triumphant challenge, Who ſhall lay any thing to the charge of Gods elect? It is God that juſtifieth. Who is he that p. 116condemneth? It is Chriſt that died, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſſion for us, Rom. 8.33, 34.

Laſtly, 4There is a time approaching, and not far off, when believers ſhall be freed from the very being of ſin. Here indeed in this life they are under a ſinfull neceſſity and ſin dwelleth in them and will dwell in them whether they will or no; inſomuch that the pious ſoul, often cryes out with David, Woe is me that I dwell in Meſech, that I ſojourn in the tents of Kedar, Pſal. 120.5. How long ſhall I be peſtered with this troubleſome inmate? And with the Apoſtle, Oh wretched man that I am! who ſhall deliver me from this body of death, Rom. 7.24. But at death Saints ſhall be delivered from ſin. When the body of fleſh dieth, this body of death ſhall be quite deſtroyed. Corruption ſhall be then totally deſtroyed, when this mortall ſhall put on immortality, and this corruptible ſhall put on incorruption zz1 Cor. 15.53.1 Cor 15:53The Saints ſhall never after death be proud p. 117more; nor grieve the Spirit of God more; nor have cauſe any more to complain of the hardneſs of their hearts, and the earthlineſs of their mindes, and the vanity of their thoughts. Their ſins may accompany them to death, but they cannot proceed one ſtep further.

It is with the people of God in this life, as it was with the people of Iſrael; they were delivered from their Aegyptian Taskmaſters, and that was a ſweet mercy to them; but preſently they ſee them at their heels, and upon their backs again, and this was exceeding bitter, and therefore the Lord to comfort them tells them, Exod. 14.13. Thoſe Aegyptians, whom ye have ſeen to day, ye ſhall ſee them again no more for ever. So that it is with the the children of God in reference to their ſins; they are delivered from the bondage of their ſins; but yet their ſins may trouble them, and put them into frights, and raiſe in them many imbondageing thoughts of fear afterward; but p. 118yet at death their deliverance ſhall be compleated, and then they may ſtand upon the ſhore of the other world, and ſee all theſe Aegyptians drowned in the red ſea of Chriſts bloud, and may ſay in the higheſt triumph and exultation of Spirit, concerning ſin and Sathan, and whatſoever elſe hath the face or deſerves to beare the name of a myſticall Aegyptian; Theſe Aegyptians which we have ſeen and felt ſo often in the dayes of our mortality, we ſhall not feel, nor ſo much as ſee them again for ever. Conſider what I have ſaid and the Lord give you underſtanding in all things.

FINIS.