The Complaint of a Sanctified Sinner Answered

IN this first Verse, as you see, the Apostle affirms thus much: That a man is under the Law, and the Law hath power and dominion over a man, so long as he lives, and no longer: thereby implying, that when a man is dead, he is freed from the Law, and so the general Proposition is thereby implied, That dead men are freed from the Law.

Now touching the truth of this, that the Law hath dominion over a man so long as he liveth, the Apostle appeals to the Romans themselves, and to their own knowledge: affirming that they knew it to be a truth, delivering his mind to them by way of interrogation, which is more emphatical: and affirming the thing more strongly, and using a kind and loving term, a compellation of love and good affection towards them, and implying the like good affection from them to him again (Brethren.)

ANd then before he deliver the thing it self, he inserts a proof of it: that the thing he affirms was well known to them, namely this, that they were not ignorant of the Law, but had knowledge of it, and were well acquainted with it: For, saith he, I speak to them that know the Law, that the Law hath dominion over a man so long as he liveth.

So then, in this Verse we have these particulars laid before us.

First, the thing the Apostle affirms, namely this, that while a man lives, the Law hath dominion over him.

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

And thirdly, we have the proof of that, that the thing affirmed was known to them, because they were well acquainted with the Law, in these words: (For I speak to them that know the Law.)

Let us now a little examine the words of this Verse, touching the sense and meaning of them; Know ye not, Brethren? This interrogation or question is as much as an earnest affirmation, as if the Apostle had said, Certaynely you know it, I make no question of it, but you do know it, and it is a thing well known to you. Brethren, first, beloved in the Lord, whom I affect in the Lord, and respect, as those that are conjoined with me, by one band of one Truth, one Faith, one hope of salvation, and by the band of the same Spirit of Jesus Christ, for I speak to them that know the Law, that is, I speak to them that are well acquainted with the Law.

No doubt, the Apostle meant chiefly the Christian Jews that were among the Romans, the Jews converted to the faith of Christ. And by the Law we are to understand the Moral Law of God, as appears plainly by that instance the Apostle gives afterward, Verse 7. Thou shalt not lust. That the Law hath dominion, &c. for the right understanding of these words we must know, that the moral Law of God in the force and strength of it, and as it is in it self considered, is an hard Lord or Master, it requires exact, and perfect, and perpetual obedience to it, and it binds over to the curse for the least breach of it, and through the corruption of nature, it stirs up to sin, as the Apostle shows afterward in this Chapter.

When therefore the Apostle saith, The Law hath dominion over a man; his meaning is, that the Law hath power over a man, as an hard Lord or Master, to require of him exact, perfect, and perpetual obedience to it, and to accuse, and to condemn him, and to bind him over to the curse for the least breach of it: and through the corruption of his own nature to stir him up to sin (as long as he liveth.) The word (liveth) is not here to be taken at large, as if the meaning were, as long as a man lives in this world, but with relation to the Law, as it is said Verse 4. Dead to the Law, so here (as I take it) the Apostle means, liveth to the Law (that is) so long as a man is a living man to the Law, so long as a man lives under the Law, and is not freed from it by Christ. Thus then briefly conceive we the meaning of the Apostle in the words of this Verse, as if he had said,

My beloved in the Lord, whom I affect in the Lord, and respect as those that profess the same Truth, the same Faith, and hope of Salvation with me, and are knit to me by the bond of the same Spirit of Christ: you certaynely know this to be a truth that I affirm, it is a thing well known to you; for I am sure, I speak to such as are well acquainted with the Law, even with the moral Law of God: that the moral Law of God hath power over a man to require of him exact, perfect, and perpetual obedience, and to accuse, and to condemn him, and to bind him over to the curse for the least breach of it: and through the corruption of his own heart, to stir him up to sin so long as he is a living man to the Law, and lives under the Law, and is not freed from the power of it by Christ.

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

First, observe we that the Apostle delivering this Position,

That the Law hath dominion over a man as long as he liveth, he doth not barely affirm it, but he delivers it as a known truth, as a truth certainly known to them, to whom he writ. And he saith to them, Know ye not? which is as much as if he had said, Certainly you do know it to be a truth, it is a thing well known to you, that the Law hath dominion over a man so long as he liveth.

Now, the Apostle setting down this as a thing known to them, to whom he writ, they being such as had lived under the Law in former times, he gives us to understand thus much:

That we are to be well acquainted with the Doctrine we live under, [Doctrine 1] that doctrine of the Word of God that is taught amongst us, and delivered to us, must not be strange to us, but it ought to be familiar and well known to us, and we are to be well acquainted with it.

As the Apostle said here to them, who not long before lived under the Law, You know the extent, the reach and power of the Law, that the Law hath dominion over a man so long as he liveth; so it must be with us now living under the Gospel: We must be so well acquainted with the doctrine of the Gospel, even with the extent and reach of the Gospel, and with all points of saving knowledge, expressed and made known in the doctrine of the Gospel, as that the Ministers of the Gospel in teaching and preaching, may be able to say to us and that truly, You know this, or you know that point of saving knowledge, and this or that point of saving knowledge is a thing well known to you.

And for this, we have not only evidence and ground in this Text, but in other places of Scripture. 1. Cor. 10.15. saith the Apostle, I speak as to them which have understanding, judge ye what I say: as if he had said, That which I deliver to you concerning the Sacrament, (for of that he speaks in the next Verse) I speak it, as to those that are well acquainted with the doctrine of the Sacrament, even with that high and heavenly mystery of the Gospel; and I refer myself even to your own judgment, I doubt not, but you are able to judge and discern of the truth I deliver to you; you are well acquainted with it. And indeed this is the thing that was promised and foretold, Ierem. 31.34. that in the time of the New Testament, men should not teach one another, saying, Know the Lord, but there should be such a plentiful measure of knowledge in them, that should live under the Gospel, as that all should know it, everyone should be acquainted with the doctrine of the Gospel. And to this purpose are those exhortations, That we should not be children in understanding; That we should not be carried about with diverse strange doctrines. And to this end the Apostle saith, Ephes. 4.8. That Christ ascending up on high, led captivity captive, and gave gifts unto men. Vers. 11. some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers: then Vers. 14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, that we should be of a riper age in the knowledge of the doctrine of the Gospel: that we should be well acquainted with the doctrine of the Gospel, and with the mysteries of Salvation.

And therefore certainly this is a duty incumbent, [Use.] and lying on everyone of us, now in the time of the Gospel, the doctrine of the Gospel taught amongst us must not be strange to us, but it ought to be familiar and well known to us, we are to be well acquainted with it: but alas, I must needs here break out into a complaint, it is far otherwise with too many amongst us: How many have we that are ignorant of the very first principles and grounds of the Gospel! they know not God as he hath revealed himself in the face of Jesus Christ.

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

They know not how they may be made partakers of the benefits of Christ; what Faith is, what Repentance is, what belongs to Mortification and to Sanctification, nor how they may be saved by Christ: which indeed is gross and palpable ignorance, and a fault that cannot be sufficiently taxed now in these days and times, wherein the Gospel shines most clearly, and especially where there hath been, and now be means of instruction; that men should be so grossly ignorant, it is a monstrous shame, yea it is a sin that one day (without repentance) shall press men down to the bottomeless pit of hell: and shall much increase their condemnation and torment in hell.

For certainly, where the means of saving knowledge have been greater, and not a profiting by them in a measure answerable to the greatness of them; there judgment shall be greater, and condemnation deeper; and know it for a truth, it is the Word of God uttered by the Apostle, Rom. 2.16. Thou that now livest under the Gospel, shalt one day come to be judged by the Gospel, and if thou be found ignorant of things revealed in the Gospel, and that thou hast not profited by the doctrine of the Gospel, which hath been preached in thy nearing, even the Gospel and Doctrine of saving comfort that thou hast heard, shall be a bill of indictment against thee, and shall condemn thee: For thou being ignorant of the doctrine of salvation, which thou oughtest to know, and mightest have known if thou hadst been careful to learn it, how canst thou look to be saved? yea, consider yet further what the Apostle saith, 2. Cor. 4.3.

Oh, let these things be duly considered, and let them stir up everyone that is ignorant, never to rest till he come to a measure of sound knowledge of the doctrine of the Gospel, that alone will yield him comfort in life and in death: yea when he cometh to stand before the judgment Scate of Jesus Christ.

In the next place, the name and title of love, the kind and loving compellation here used by the Apostle, is to be observed, the word (Brethren.)

The Apostle stiles them, to whom he writ, [Obser.] by the name Brethren: thereby signifying (as I shown you) his own kind and loving affection towards them, that he did tenderly and dearly affect them in the Lord, and respect them, as those that were conjoined with him, by the bond of one Truth, one Faith, and one hope of Salvation: Thereby also implying the like loving affection in them towards him again: the point hence is this:

There ought to be a special and mutual love and good affection, [Doctrine 2] between the Teachers of the Word and God's People: the Teachers of the Word are to love and affect God's People, with a brotherlike affections, and to tender their good, and to show it forth that they do tender it, by all good means to the uttermost of their power: and the people of God are to take notice of that love where it is, and to acknowledge it, and to answer it with like love and good affection again. 2. Cor. 6.11. saith the Apostle, O Corinthians, our mouth is open unto you: our heart is made large. And then Vers. 13. he requires the like love of them again. Now (saith he) for the same recompense, even in lieu of my love again, Be ye also enlarged. And the Apostle in many places testifies his love to the Church and People of God: as, Philip. 1.8. 1. Thess. 3. from Vers. 5. to the end of the Chapter; and he requires like love again from God's People to their Teachers as appears, Rom. 15.30. where he intreats the help of their prayers as a testimony of their love. And, 1. Thess. 5.12, 13. saith the Apostle, We beseech you, Brethren, that ye know them, which labor among you, and are over you in the Lord, and admonish you; Vers. 12. That ye have them in singular love for their works sake. Not to enlarge the point; the reason of this, that there ought to be a special and mutual love between the Teachers of the Word and God's People, is this:

It is a love to God's People, [Reason.] that makes the Teachers of the Word careful, and conscionable, and faithful, in the discharge of their duty: and it is love again from God's People to their Teachers that makes them profit by them, when they know and acknowledge the Word of their Teachers: whether they be the words of instruction, of comfort, or reproof, or the like, not to be words of course, but of conscience, and to proceed out of a love and tender care over them for their good. Oh, it makes them to esteem highly of them, and to take profit by them. And therefore for the use of this.

Hence it is that men profit not by the teaching of the Word, [Use.] as they ought, and might do; because indeed they acknowledge not the love of their Teachers, and their tender care over them for their good: and especially when they justly tax and reprove them for their sins, then they quarrel with the affection of their Teacher, and then they think he speaks out of spleen or malice, and then they think he loves them not, and so they hinder their own profiting by his teaching.

We must therefore take notice of this duty, and as we see and discern a love and good affection in our Teachers towards us, and that they have a tender care over us for our good, and do show it forth in instructing, in comforting, in admonishing, and in reproving us justly for our sins: so we are to take notice of that love and tender care, and to answer it again with like love and good affection; yea, even when they do justly reprove us for our sins, and show us the judgments of God due unto us for the same.

And let such as will not now acknowledge the love and care of such as labor with them, to do them good, by reproving them for their sins, and seek to draw them out of their sins to amendment of life, know, that the Lord by his over-ruling hand will so bring it to pass, that in their extremities they shall be forced to acknowledge it, and then they shall justify the love of such as did formerly reprove them, yea haply then they shall wish for their prayers, as Pharaoh did for the prayers of Moses and Aaron, when the hand of God was on him, Exod. 8.8. and as the stubborn Israelites did, the prayers of Samuel, whom not long before they neglected, 1. Sam. 12.19. Yea, wicked Jeroboam in case of extremity sends to the Prophet, whose doctrine he would not follow, and no worse a messenger then his own Wife, 1. King. 14. And we may observe it, that many (who at other times) regard not what the Ministers of the Word say to them, in tender care over them for their good, yet in time of extremity are forced by the powerful hand of God, to send and to seek to them for comfort, and haply then, by the just judgment of God can find no comfort from them, but are left in their misery.

Let us therefore now take notice of the love and tender care of our Teachers over us for our good, & learn to answer it with like love and good affection again: and let us have them in singular love for their works sake.

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

The Apostle makes this a proof, that they knew the thing he affirmed to be true, That the Law hath dominion over a man as long as he liveth. [Obser.] Because they knew the Law; he reasons from their knowledge of the general to their knowledge of the particular, thus: You know the Law, you are expert and skillful in the Law, and you are well acquainted with the Law, and therefore you know this particular: that I affirm touching the Law, that the Law hath this particular use, that it hath dominion over a man as long as he liveth. You know the doctrine of the Law, therefore you cannot be ignorant of this particular touching the Law, but you must needs know it that the Law hath this particular use, to exercise dominion over a man as long as he liveth, the Apostle thus reasoning, gives us to understand thus much.

That sound knowledge of the Law, [Doctrine 3] or of any other part of the Word of God, doth necessarily infer a knowledge of the use of the Law, or of that other part of the Word. Such as are thoroughly informed in the doctrine of the Law, or of any other part of the Word of God, and are well acquainted with it, they know the particular use of the Law, or of that part of the Word, wherewith they are so acquainted, if men knew the will of God revealed in his Word, as they ought to know it, either commanding duty, promising mercy, or threatening judgment, they know not only the substance and truth, but they know also the particular use of that commandment, of that promise, and of that threatening denounced in the Word of God; there is not only a knowledge of the truth and substance of it, but a knowledge also of the particular use of it. And hence it is that the Apostle exhorts, Rom. 12.2. that the Romans should be changed by the renewing of their mind, that they might prove what is the good will of God, and acceptable, and perfect. His meaning was that they should labor not only to be enlightened and to have knowledge of the good, and perfect, and acceptable will of God, but that they should labor also that they might acknowledge it, approve and embrace it, in the right and holy use of it, and in the use of it pleasing to God. We find that the Apostle thus prayed for the Colossians, Col. 1.9. that they might be fulfilled with knowledge of the will of God, and then he subjoins and adds further, in all wisdom and spiritual understanding, as if he had said: I pray for you, not only that you may be fulfilled with knowledge, and have a great measure of knowledge of the will of God, and may know it in the truth and substance of it, but that ye may also rightly and wisely know and understand it, that you may wisely conceive the truth of the Word of God, and may wisely discern the right and true use of it in every particular. These places, not to add anymore, do sufficiently clear and prove that if men know the will of God revealed in his Word as they ought, in the commandments, in the threatenings, and in the promises of it: they know the particular use of those commandments, of those threatenings, and of those promises. And where there is sound knowledge of any part of the Word of God, there is knowledge both of the truth and substance, and of the particular use of it. And the reason of it is this:

We must needs hold this for a truth, [Reason.] that the commandments, threatenings, and promises of the Word of God are not soundly and thoroughly understood and known, till they be so understood and known, as they are expressed and laid forth unto us in the Scripture. Now in the Scripture they are not delivered in the truth and substance of them only, but the particular use of them is also manifested and made known, and therefore without question they are not soundly known to us, and we are not thoroughly acquainted with them, till we know and be well acquainted with the particular use of them: That being tendered to us in the Scripture as well as the matter and substance of them, and therefore for the use of it.

Let no man deceive himself, [Use.] fancy not to himself as many do, that thou knowest the doctrine of the Word in any part of it, as thou oughtest to know it, because haply thou knowest the truth, and substance, and matter of it, if thou rest in that knowledge thou deceivest thyself, thou knowest not the doctrine of the Word as thou oughtest to know it. If thou wouldest have sound knowledge of any commandment, of any promise or comfort recorded in the Book of God, thou must seek to know it, not only in the matter and substance of it, but in the particular use of it. That is the thing thou art to labor for, if thou wouldst soundly know it.

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

I answer, [Answ.] thou shalt come to know the particular use of a commandment of God, or a promise, or a threatening recorded in the Word of God, by applying of it and making use of it to thyself, if thou have an experimental knowledge of any part of the Word of God, if thou not only knowest the matter and truth of it, but thou knowest it for thyself, as Eliphas said, Job 5.27. If thou hast experience of it in thine own particular; for example, thou not only knowest what the commandments of God forbid, or what they require, but thou art thereby brought to a knowledge & sight of thine own particular sins; and thou knowest then for thine own particular direction, & thou not only knowest the curse of the Law due for sin, but thou art thereby truly humbled through a sight of thine own misery: and thou not only seest and understandest the goodness of God, but thou doest even taste and feel the sweetness of his mercy, Psal. 34.8. as it is made known in his promises.

If it be thus with thee, certainly then thou art come to the knowledge of the particular use of the commandments, of the promises, and of the threatenings found in the Book of God, and thou mayest be sure thou knowest the particular use of them, and that is the thing thou art to labor for; and to stir thee up and to help thee forward in this, consider with me only thus much.

We will easily yield that the knowledge of the death of Christ is a singular knowledge, it is the ground of singular comfort; yet I dare be bold to say, that even that knowledge, not seconded with a knowledge of the particular use of his death for the remission of sins and sanctification, brings a singular judgment, even a great increase of condemnation.

Oh then labor we not only to know the truth and substance of the Commandments of God, and the truth and substance of his Promises, but labor we also to know the partlcular use of them, and to that end, let us never rest till we know them for our selves, and have experience of the truth of them in our selves, and that we are able to say with DAVID, Psalm. 119.105. Thy Word is a Lantern unto my feet, and a light unto my path: thy Word doth not only enlighten me, but it is a guide and direction to my particular steps.

If it be thus with thee, then thou knowest the particular use of the doctrine of God's Word, and that knowledge will be truly profitable and truly comfortable to thee.

Now we are come to that the Apostle affirms in this Verse, namely this: (That the Law hath dominion over a man as long as he liveth) and the point hence offered is this:

That so long as any man is as a living man to the Law of God, [Doctrine 4] so long as a man is under the moral Law of God, so long is he under the power and under the dominion of the Law, the Law hath power over him, to require of him exact, and perfect, and perpetual obedience, and to accuse, and to condemn, and to bind him over to the curse of the Law for the least breach of it, and through the corruption of his own nature to stir him up to sin.

Thus is everyone that is under the Law, under the power of it, he is under the rigor of the Law, and under the curse of it, and under the Law to be stirred up by it to sin through his own corruption.

This we see clear from this Text, it is the very Proposition of the Apostle: I will no further stand to prove it, but rather show who they be that are under the Law, for it may be demanded who those be that are under the Law? We now live in the time of the Gospel, and under the preaching of the Gospel, it may seem that no man amongst us is under the Law, and therefore I say the question may be,

Who are they that are under the Law? [Quest.]

To this I answer, [Answ.] That all those are under the Law whosoever they be, that are not freed from it by Christ, even as many as are not justified by Christ, and acquitted and discharged from the rigor and curse of the Law by Christ, they are under the Law, and such are all those who as yet do not truly believe in Christ, but are as yet in their natural state and condition, they are under the Law: evidence and proof of this we have, Galat. 4. verse. 4, 5. The Apostle there saith, Christ was made under the Law, that he might redeem them which were under the Law, that we might receive the adoption of the Sons: whence we may easily gather, that those that are justified by Christ, and adopted to be the children of God, they are redeemed, and they are set free by Christ from under the Law. And such as are not justified by Christ, and adopted to be God's children, they are still under the Law. Ephes. 2.3. The Apostle saith, that all men are borne the children of wrath, that is, are naturally under the malediction & curse of the Law, and therefore so long as they are in their natural state and condition, they are under the Law. 1. Tim. 1.9. the Apostle saith, the Law is not given to a righteous man (that is) one that is justified by Christ, and just also by a measure of inherent holiness, though imperfect: but it is given to the lawless and disobedient, to the ungodly, and to sinners, to the unholy and to the profane. These testimonies of Scripture do sufficiently clear the point, That as many as are not justified by Christ, as many as are not acquitted and discharged from the rigor and curse of the Law by Christ, even as many as are yet in their natural state and condition, they are under the Law, they are under the rigor and curse of it.

For the use of this point, [Use.] let as many as are yet in their natural state and condition, take notice of their fearful condition, so long as they are in that state, they are under the Law, the Law hath power over them to require of them exact and personal obedience to it, and to accuse and condemn them for the least breach of it, and they have no whither to fly for succor and for relief, they cannot hide themselves under the wings of the Gospel, for they are under the Law, and not under the Gospel, neither can they go to God with any hope of relief from him, for (being under the Law) they come to God as to an angry Judge, clothed with Justice and Judgment, and ready to pour down his wrath, and to execute his vengeance upon them. Few there be that see, or at least consider this fearful condition in which they are, being in their natural state and condition: Nay, blind & ignorant people think themselves in very good case being of that state, and they like it well, and delight to be under the Law, and they commonly thus plead for themselves, That they say their prayers duly and truly, they mean well to Godward, and they deal truly with all men, and therefore they hope God will have mercy on them, and hold them excused for their offenses. Poor souls! they see not in what a miserable state and condition they are, thou mayest do all these things and yet be in thy natural condition, and so long as thou art in thy natural state and condition, thou art under the Law, thou art under the rigor and curse of the Law, & though thou live under the Doctrine of the Gospel, yet the promises of the Gospel as yet belong not unto thee, thou hast nothing to do with them as yet, and if thou die and be taken out of this life in that state, thou must look for nothing but judgment without mercy, for the Law is merciless, it doth neither promise nor reveal mercy: and therefore take notice of thy fearful estate and condition, and hasten out of it. Come we now to the second Verse.

IN this Verse and in the Verses following (as before I have shown) the Apostle doth amplify his Argument, by which he proves that true Believes are freed from the Law, by a similitude taken from the Law of Marriage, the several proportions of it I have laid forth heretofore, I will not now stand to remember them. As this second Verse hath respect to the Verse foregoing, it contaynes an illustration of that Proposition: That the Law hath dominion over a man as long as he liveth; from the example of a married woman; the Apostle having said, that the Law hath dominion over a man so long as he liveth. In this Verse he doth illustrate and set that forth by the example of a woman that is married to an husband, namely thus, as it is with a wife, as a wife is under the power of the Law of Marriage, and by the Law of Marriage is bound to her husband, during the life of her husband, even so long as her husband lives: so it is with a man that is under the Law, he is as it were married to the moral Law of God, he is under the power of the Law so long as he lives.

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

Now in this Verse considered by it self, we have more particularly two things offered to our consideration.

First, that a wife is bound to her husband so long as he lives, and this the Apostle propounds with a description by her condition, as she is a wife, that she is a woman in subjection to a man: and withal he shows how she is bound to her husband, as that she is under a Law, and bound to him by a Law. The woman (saith the Apostle) which is in subjection to a man, is bound by the Law to the man while he liveth.

The second thing is this, that a wife is freed from her husband when her husband is dead. And that the Apostle sets down in the proof of it, thus: That her husband being dead, she is set free from that Law that binds her to her husband, and therefore then she is freed from him. But (saith the Apostle) if the man be dead, she is delivered from the Law of the Man: and so we see the general matter and substance of this Verse.

THese words are a description of a wife, and the meaning is, for the married woman the wife, as the Apostle speaks clearly. 1. Cor. 7.39. The wife is bound to her husband (is bound by the Law to the man) the word (Law) is not here used in a large sense, for the moral Law of God (though indeed for a branch of it) but more strictly for the special and particular Law of Marriage, even for that perpetual Law made by God himself concerning Marriage, whereof we read, Gen. 2.24. by which the husband and wife are bound one to another most nearly and most strictly, so as the Apostle saith, 1. Cor. 7.4. The wife hath not the power of her own body, but the husband: and the husband hath not the power of his own body, but the wife; and neither may the husband give his body to another woman, nor the wife give her body to another man. That is the special Law of Marriage, by which God hath bound the husband & wife each to other most nearly and most strictly. So then the Apostles meaning is this: The woman that is married to a man, is bound by the special and perpetual Law of Marriage to that man alone (while he liveth) that is, during his natural life, so long as that man is alive, but if the man be dead, these words are plain; if that man be dead, that is, if his natural life be taken away and determined by any means whatsoever, she is delivered, she is set free from the Law of Marriage, from that particular Law of Marriage strictly binding her to that man alone, she is then set free from that man, and the Law of Marriage doth not any longer bind her to him. Thus then we may briefly take up the sense of the words of this Verse, as if the Apostle had said.

For the woman that is married to a man, the wife is bound by the special Law of Marriage, even by that perpetual Law made by God himself concerning Marriage, to that man alone to whom she is married, to her husband, and may not give her self to any other man during the natural life of that man, but if that man's life be taken away and determined, then she is set free from that particular Law of Marriage, and the Law of Marriage doth not any longer bind her to that man.

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

That such as are under the Law, [Doctrine 1] they are so under the power of it, as a married woman is under the power of the special Law of Marriage: a man that is under the Law, is as strictly bound to the Law, to the rigor and to the curse of it, as a married woman is bound to her husband during the life of her husband, and he can no more exempt himself from the power of the Law, nor wind himself from under the power of it, then a wife can justly exempt her self from the lawful power and authority of her husband, and as a wife is to keep her self only to her husband, so is he that is under the Law to keep himself only to the Law, & as yet he is to have no meddling with the Gospel: and hence is the Law called by the Apostle, a yoke of bondage. Gal. 5.1. Be not entangled again with the yoke of bondage, as if he had said, with that which is as a yoke and binds you most strictly to it self. And, Coloss. 2.14. the Apostle calls it an hand-writing, an Obligation, a Bond. And putting out the handwriting writing of Ordinances that was against us, which was contrary to us: in which comparison is notably set out, how strictly men that are under the Law are bound to the rigor of the Law, and to the curse of it, the Law is as a Bond, and they are as it were parties named within the Bond, and they are most firmly and strongly bound to the condition of that Bond, that is, to the rigor and curse of the Law.

The reason and ground of this truth, [Reason.] is the Justice of God; for such as are under the Law are guilty of sin, and as yet are not freed from that guiltiness, and it stands with the Justice of God, that where there is guiltiness of sin and no freedom from it, there death and damnation is due, and men that are guilty of sin and not freed from it by Christ, are most strictly bound by the Justice of God to the curse of the Law, & therefore certainly, such as are under the Law, are as strictly bound to the Law, even to the rigor and to the curse of it, as a married woman is bound to her husband, during the life of her husband.

This for the use of it, [Use.] serves further to discover to us the miserable condition of such as be under the Law, even of all such as are yet in their natural state and condition, they (as I have shown) are under the Law, they are in a most wretched and fearful condition, they are as strictly bound to the rigor and to the curse of the Law, as a wife is bound to her husband, during the life of her husband, and they can no more exempt themselves from that power of the Law, nor wind themselves from under the rigor and curse of the Law, then a wife can wind her self from under the lawful power of her husband, during the life of her husband, which is a fearful condition. Let all those consider it that are yet in their natural state, and such are all they, whosoever they are, that willingly and wittingly go on in any known sin, as in Pride, in Drunkenness, in Malice, in Covetousness, in Swearing, in Sabbath-breaking, or the like.

It is a common thing among men at this time, wherein we keep the memory of Christ his Natiuitie, to pour out themselves to all manner of disorder, to Riot, Excess, to Surfetting and Drunkenness, to Carding and Dicing; well, know it, whosoever thou art, that givest thyself to such disorder, and though thou hast warning to the contrary, yet thou wilt go on in those wicked and damnable courses, it is a plain evidence thou art a carnal and sensual man or woman, and thou art yet in thy natural state and condition, and being so, take notice of thy fearful condition, thou art under the Law, and thou art bound to the rigor of the Law, and to the curse of it, even to the bitter wrath of God in this life and forever: some think it is too much strictness to forbear those wicked and devilish exercises, that men commonly give themselves to at this time, and they think they may take more liberty to themselves: they take liberty indeed, but it is such a liberty as the Lord proclaimed, Ier. 34.17 a liberty binding them over to all the plagues & judgments of God in this life, and without repentance to eternal woe and misery in the life to come. Take notice of it whosoever thou art, that givest thyself over to the lust of thine own heart, and goest on in thy known sins wittingly and willingly, thou art in thy natural state and condition, & being so, thou art under the Law, yea the Law is as thine husband, thou art as strictly bound to the rigor of the Law, and to the curse of the Law, as a wife is to her husband, and so thy case is fearful: yea certainly, so long as thou art in that state, there is but a step between thee and hell,

to see if thou wilt accept of grace and salvation offered: which is a thing to be thought on with trembling.

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

That the condition of a Wife is subjection to her Husband, [Doctrine 2] a Wife ought to be a Woman subject to her Husband, that is the thing that chiefly concerns her, and on this runs the whole Scripture in every place where the duty of the Wife is expressed or urged, as Gen. 3.16. Thy desire shall be subject to thy Husband, and he shall rule over thee. 1. Cor. 14.34. Let your women keep silence in the Churches; for it is not permitted unto them to speak: but they are commanded to be under obedience, as also saith the Law. Ephes. 5.22. Wives, submit yourselves unto your own Husbands, as unto the Lord. Colos. 3.18. Wives, submit yourselves unto your own Husbands, as it is fit in the Lord, and so in many other places. To handle this point at large, would require much time. Only take we notice in general, that this subjection the Wife is to yield to her Husband, stands chiefly in two things.

In Reverence both inward and outward, and in Obedience. The Wife is to think reverently of her Husband, and to carry in her heart a reverent awe and fear towards her Husband, and to show it forth by reverent speeches and gestures, and she is to yield obedience unto him in all things honest and lawful, and agreeable to the will of God. Thus did Sara, 1. Pet. 3.6. Sara obeyed Abraham, and called him Lord.

Now if Wives duly examine themselves touching these things, many will be found exceeding defective, and far short of that duty they owe to their Husbands, yea, many will be found such as Michal was, 2. Sam. 6.16. even such as despise their Husbands in their hearts, yea, some show it forth in their speeches and gestures by scoffing and mocking, by tushing and puffing at their Husbands, yea, some stick not to break out into gross and bitter terms against their Husbands, yea (which is most fearful) sometimes to curse and to ban their Husbands, whom they ought to reverence and fear. And as for obedience, Oh, how far short are many Wives, in that some stick not to utter it in plain terms, that they will not do this or that the Husband enjoins them, though it be a thing honest and lawful, if he would never so fain! for Example, they will not leave off this or that apparel, haply too fine for the matter, or too garish for the fashion; let the Husband say or do what he will or can, they will wear it.

Thus and many other ways are Wives wanting in their subjection unto their Husbands, and they are hardly persuaded to it, because they are so nearly knit to their Husbands, even one flesh with them, and they are their yoke-fellows, and therefore they think it is unreasonable, and that too much is laid on them, that they are enjoined to yield subjection to their Husbands.

Now then, [ 1] to persuade with such as make any conscience of their duty; let Wives consider these things: First, if they refuse to yield subjection unto their Husbands, they pervert the order of Nature, it is all one, as if the body should refuse to be guided by the Head.

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

Thirdly, [ 3] they make themselves odious in the sight of God, and of all, that truly fear God. And

Last of all, [ 4] they blot and blemish all other their good qualities: admit the Wife is chaste, wise, discreet, frugal, an excellent Huswife and such like, yet if she be not subject to her Husband, all these things are nothing worth, she brings a blot on them all, yea, upon her Religion, if she seem religious, by denying subjection to her Husband, she makes the name and word of God to be ill spoken of, Tit. 2.5. and she hath but a show and shadow of Religion, she denies the power of it, she hath no truth nor soundness of Religion in her, her Religion will yield her no comfort.

Oh then think on these things, thou wife, whosoever thou art, and be stirred up to yield subjection to thy husband, and lay aside all reasonings of the flesh, and labor thou to subdue all thy rebellious thoughts, that rise up in thine heart to the contrary, and never rest till thou show thyself reverent toward thine husband, and obedient to him in all things, honest, lawful, and agreeable to the will of God.

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

That the wife is bound to her husband, [Doctrine.] during the life of her husband, even so long as her husband lives; and it is true also of the husband, that he is likewise bound to his wife, during the life of his wife, and so long as his wife lives.

The Law of Marriage binds the husband and the wife each to other, so long as they live together in this world: and with this agrees that of the Apostle, 1. Cor. 7.39. he there delivers the selfsame Proposition, that the wife is bound by the Law as long as her husband liveth: but if her husband be dead, she is at liberty to marry with whom she will, only in the Lord. And Matth. 19. we read, that the Pharisees coming to Christ, tempting him and demanding, Vers. 3. whether it were lawful for a man to put away his wife for every fault, Christ brings them back to the first institution of Marriage, and saith to them, Vers. 4. Have ye not read, that He which made them at the beginning, made them Male and Female. Vers 5. and said, For this cause shall a man leave Father and Mother, and cleave to his wife, and they twain shall be one flesh. Vers. 7. They reply and say to him, Why then did Moses command to give a Bill of divorcement, and to put her away? Christ answers again, Vers. 8. That Moses, because of the harndesse of your heart, suffered you to put away your wives, but (saith he) from the beginning it was not so. Where we see that Christ shows that God hath so nearly conjoined Man and Wife together, as that they are no more twain but one flesh: and though Moses, for the hardness of their hearts, suffered them to give a Bill of divorcement; yet it was not so either by the first institution of Marriage, or in the practice of the first Age of the World: it was not so with Adam, with Seth, with Noah, with Abraham, with Isaac, and with Jacob, they put not away their wives for every fault, but having taken wives, they kept them till death, as God had ordained, even according to the first institution of Marriage. And from the words of Christ we may take the reason and ground of this truth:

That the husband and wife are bound each to other, [Reason.] so long as they live in this world together, and it is this: They are coupled together by God himself, coming together as they ought, and they are so nearly knit one to another, as that they are no more twain but one flesh, the union that is made by Marriage, being so near, and so strict, and being made by God himself, it must needs be a truth, that the husband is bound to the wife so long as she lives, and the wife is bound to her husband so long as he lives, and when man and woman join together in marriage and become husband and wife, they are bound one to another during the time they live together in this world. Now then, the use of this concerns both Parents that have children to dispose in marriage, and also such as be unmarried and purpose to enter into that state of life.

Parents are to be wise and wary in disposing their children in marriage. [Use.] And unmarried persons are also to be wise and wary in their choice, for as the saying is, Dici deliberandum, quod semel statuendum; great advice and deliberation is to be used in doing that which is but once to be done, and men are to be very careful and very deliberate in doing that which is to be done once and no more during life. Now, thus stands the case in that weighty business of marriage: a man that marries a wife, is bound to his wife, so long as she liveth: and a woman that gives her self in marriage to a man, is bound to that man so long as he liveth: though there prove to be difference and disagreement in their several dispositions and natures, and one of them proves a great and heavy cross to the other, yet being married, they are bound one to the other, not for a day, a week, a year, or for a certain limited time, but for term of life, even so long as they live together in this world, and therefore doubtless great care, and great advice, and deliberation ought to be used, both by Parents in disposing their children in marriage, and by persons unmarried in making their choice.

Parents are to endeavor so to dispose their children in that state of life, and unmarried persons are to be careful so to make their choice, as they may look for the blessing of God on their match, and both the husband may find comfort in his wife, and the wife may find comfort in her husband, and to that end special care must be had, that the parties come together in the fear of God; Parents are to provide as much as possibly they may, how to match their Son or their Daughter with one that fears God, and is truly religious, and parties that are to enter into that state of life, are to use the like care, that their choice be in the Lord, that they choose one to match withal in whom they discern piety and soundness of Religion, and the true fear of God, and that they come together by good means, as seeking to God to direct them in their coming together, and with consent of Parents; for certainly it is the chief bond of love, when both hearts are knit together in God:

How soon was Solomon turned from the Lord to worship Idols, by means of his idolatrous wives. We read that Ahab was a most wicked man of himself, he sold himself to work wickedness in the sight of the Lord, 1. King. 21.25. but a wicked wife made him far worse: it is there said, Jezebel his wife provoked him. Jehoram the King forsook the way of the Lord, and wrought all wickedness in full measure: and why? because, faith the Text, the Daughter of Ahab was his wife, 2. Chrn. 21.6. and many other examples we have of this kind. Oh, then it behoues Parents to look to it aforehand, how they dispose their children in marriage, and unmarried persons are to be wise and wary in their choice, that the match may be in the fear of God, and with such as are godly; it is the common fashion of the World to look after beauty, wealth, and such like: and if Parents can match their children richly, and where there is a great portion of outward things, though not a dram of piety and Religion, they care not; nay, then they think they have done marvelous well, and they have performed a good office: and so it comes to pass many times by the just judgment of God, that they match their children to sorrow and shame; the Lord doth justly punish such, meeting together in marriage, with much trouble, grief, and bitter vexation, yea many times with unfaithfulness of one towards the other, and a wife so chosen doth often make her husband ashamed, as Solomon speaks, Pro. 12.4. and is as rottenness in his bones, that is, a torment and corrosiue to his heart as grievous as the ach of the bones, or corruption of the marrow, which is more painful and more incurable then any outward ulcer or sore in the flesh.

Oh, then let Parents be wise, and let unmarried persons be wary in their choice. Doest thou wish well to thy Son or to thy Daughter, and wouldst thou not bring on thy Son or Daughter a remediless evil? look then to the disposing of them in marriage: if once thou hast given thy Daughter in marriage, prove her husband never so great a cross to her, and let her woe and her sorrow from him be never so great, there is no remedy, she is bound to him, so long as they live together, and she must endure it: if thou dispose of thy child in any calling or service, if after a time some great cross befall thy child in that calling or service, thou mayest alter the calling or service: yea, though thy child be bound apprentice, and the apprenticeship prove hard & such as cannot be endured, yet thou mayest by one means or other get the Indenture out of the hands of his Master; but if thou take a wife to thy Son, or give thy Daughter to a husband, thy Son is bound to his wife so long as she liveth, or thy Daughter is bound to her husband so long as he liveth, thou canst not then dissolve or unloose the knot, and therefore be wise in disposing of thy child beforehand, labor to take a religious wife to thy Son, and a woman truly fearing God, and let thy chief care likewise be to give thy Daughter to a religious husband, and one truly fearing God, and then thou mayest justly look for a blessing from God on the match, and the husband no doubt shall find comfort in his wife, and the wife shall find comfort in her husband all the time they live together in this world.

Now further, whereas the Apostle saith in this Verse, that the wife is bound to her husband while he lives, but if he be dead, she is delivered from the Law of the man: The question may be, [Quest.] whether only death doth set a wife free from her husband and nothing else? whether only the death either of the husband, or the death of the wife, do dissolve the Marriage knot, and nothing but death? that may be the question occasioned from the words of the Apostle.

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

Now this is false and erroneous, that nothing but death dissolves the knot of Marriage knit: for we are taught by the Word of God, that in two other cases, besides death, the Marriage bond is dissolved: as, first, by Adultery, as appears, Matth. 5.32. and Matth. 19.9. And secondly, by willful and malicious desertion of the unbelieving husband, or the unbelieving wife. 1. Cor. 7.15. If the unbelieving depart, let him depart, a brother or a sister is not in subjection in such things, but God hath called us in peace.

Oh but say they (they stick to the words of the Apostle) A wife is bound to her husband while he liveth, [Object.] and if the man be dead, then she is at liberty: therefore (say they) nothing but death dissolves the bond of marriage.

I answer, [Answ.] The Apostle here speaks of marriage as it stands sound and whole by the Ordinance of God, that by God's Ordinance a woman is bound to her husband so long as he liveth.

Again, the Apostle had here no occasion to speak of the dissolution of Marriage by any other thing but by death, and therefore he saith not, that nothing dissolves the bond of Marriage but death, but that though the bond hold during life, yet by death it is dissolved, that is the meaning of the Apostle in this place, and so his words will not bear out that Popish conceit, against the plain evidence of the Word of God, in other places: That nothing but death dissolves the bond of Marriage.

This I note to this purpose, to discover to us by what spirit the Papists our adversaries are led, even by the spirit of error and contradiction, yea by the spirit of Antichrist and of the Devil: they deny that anything dissolves the bond of Marriage but death, and yet we find that they allow of separation between man and wife in many cases, which the Word of God doth not allow.

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

First, a consequent, which the Apostle infers on that which he had before delivered: for having said in the Verse before, that the wife is bound to her husband, while her husband liveth: here he infers on it, That if therefore the wife take another man, while her husband lives, she is an Adulteress, yea, he saith, she shall be so called.

And then he delivers by way of opposition to this, the Proposition chiefly intended by him in this Verse, namely this: That the husband being dead, the wise is at liberty, and may lawfully marry with another man, and that in so doing she is no Adulteress. And this the Apostle sets down in the proof of it: thus,

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

So then, or so therefore, If while the man liveth, she take another man, that is, if while the husband is alive, she join her self to another man, and marry another man, she shall be called an Adulteress, the word (called) here signifieth thus much, she shall be held an Adulteress, and that by the voice and consent of all men, all men that know her shall so repute her, so speak of her, and so call her: we have the same word, Act. 11.26. It is there said, that the Disciples were first called Christians in Antiochia, that is, they were so named, not by the device of man, but by divine Oracle, and that by a common consent. ( An Adulteress, a breaker of Wedlock, a transgressor of the seventh Commandment.) (But if the man be dead she is free from the Law) These words we had in the Verse before, and I shown this to be the meaning of them: if the husbands natural life be taken away and determined, she is free from the special and perpetual Law of Marriage, binding her to her husband, so that she is no Adulteress though she take another man, that is, so that then she is no Wedlock-breaker, nor transgressor of the Commandment of God, though she join her self in marriage to another man. So then the meaning of the words of this Verse is, as if the Apostle had said,

So then, or so therefore, if while the husband is alive in this world, the wife join her self to another, and marry another man, she is a Wedlocke-breaker, and a transgressor of the Law of God, and that by the voice and consent of all that know her, all that know her shall so speak of her, and so call her, and may justly call her an Adulteress: but if her husbands natural life be taken away, she is free from that special and perpetual Law of Marriage, binding her to her husband, so that then she is no Wedlock-breaker, nor Adulteress, though she join her self in marriage to another man.

In that the Apostle having before said, that the wife is bound by the Law to the man while he liveth; doth here infer on that:

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

That Polygamie is utterly unlawful: [Doctrine 1] for a woman to have more then one husband at one and the same time, or for an husband to have more then one wife at one and the same time, it is a sin, and it is a breach of the Commandment of God, and it is directly against the ordinance of God in the first institution of Marriage, as it appears, Gen. 2.24. God there saith, that a man shall leave his Father and Mother, and shall cleave unto his wife, and they shall be one flesh, not to his wives, but to his wife, and they shall be one flesh, which place Christ himself cites, & makes yet more plain to this purpose. Matth. 19.5. where he saith: For this cause shall a man leave Father and Mother, and cleave unto his wife, and they twain shall be one flesh: see, he brings it to one husband and one wife, they twain shall be one flesh: and to this first institution of marriage had the Prophet respect. Malac. 2.15. when he said: And did not he make one? yet had he abundance of Spirit: and wherefore one? because he sought a godly seed. And we find a flat prohibition of Polygamie, of having two wives or more at one time. Levite. 18.18. Thou shalt not take a wife with her sister, during her life, to vex her, that is, as the phrase there used signifieth, two wives one to another. That is the meaning of that form of speech, a wife to another, as might be shown if it were needful: but not to stand on this.

It discovers what we are to think of the Polygamie of the Patriarchs and godly Fathers, [Use.] in the time of the Old Testament, that indeed howsoever the Lord, having promised to make Abraham's seed as the stars of the heaven, and as the sand which is upon the Sea-shore, Gen. 22.17. was pleased to suffer variety of wives for a time, as a means to increase that posterity, and so it might in some sort be excused, yet certainly it was a fault and a failing in them, and cannot be justified and defended as a thing simply lawful, and void of sin.

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

Whether after lawful divorce for Adultery, [Quest.] the party innocent may marry another or no?

The answer of Divines, which I hold sound & good, [Answ.] is this: That the innocent party having not the gift of continency, on leave obtained of the Church and Christian Magistrate, may lawfully marry another.

It will be said, [Object.] that then the husband shall have two wives both living at one time, and so the wife likewise.

I answer, No: For after lawful divorce, [Answ.] the parties divorced are not man and wife, the bond of Marriage is quite broken.

Of some then it may further be demanded; [Object.] Whether after manifest and known Adultery, by which the bond of Marriage is broken, the party innocent may take the party delinquent, the party that hath sinned, upon Repentance, without a new contract and a new Marriage.

I answer, [Answ.] the party innocent may do it, for though Adultery do dissolve the bond of Marriage, yet the same bond may be continued, and may grow up again by consent of the party innocent, and there may be a reconciliation between them, 1. Sam. 25.44. We read that Saul had given Michal his daughter, David's wife, to Phalti the son of Laish, which was of Gallim. And 2. Sam. 3.14, 15. it is said that David sent messengers to Ish-bosheth Saul's son, saying, Deliver me my wife Michal, which I married for an hundred foreskins of the Philistines, verse 15. And Ish. bosheth sent and took her from her husband Phaltiel the son of Laish. And thus may the innocent party do without a new contract, and a new Marriage.

The next thing observable in this Verse is this: [Observe.] The Apostle saith, The wife that takes another man while her husband liveth, shall be called an adulteress. That manner of speech is to be observed: she shall be called an adulteress, she shall be reputed an adulteress; yea, all that know her, shall so speak of her, and shall call her an adulteress, a wedlock-breaker; Hence we may easily gather thus much:

That Adultery is a foul and fearful sin, [Doctrine 2] it is a sin that everyone of any judgment may take notice of, and is able to condemn, and to cry shame on, yea, the very Heathen by the light of nature were able to take notice of it, Gen. 20.9. And we find that the Heathen did sharply punish the sin of Adultery: but that the greatness of this sin may yet further appear, consider that Adultery is not only a breach of that Commandment of God, Thou shalt not commit Adultery, but it is a breach of the particular covenant of Marriage, which Solomon, Prouerb. 2.17. calls God's covenant, which forsaketh the guide of her youth, and forgetteth the covenant of her God, even that solemn covenant that was made at the time of her contract and Marriage, both before God, and before the Angels of God, & before the people of God.

Again, Adultery defiles the body, in more special manner then other sins: whence it is that men or women are counted dishonest, if not only, yet chiefly for the sin of fornication and adultery. Add to these the fearful effects and fruits of this sin, which serve also to set out the greatness of it: it brings forth an ill name and a poor estate, and a diseased body; the Lord in his just judgment sends an adulterer and an adulteress, filthy and loathsome and rotten diseases, though they escape the censure of men, and being presented to the Courts of men, they can shift it out by money, yet the Lord suffers them not to escape his punishing hand, but many times sends on them visible judgments in this life; yea, Adultery brings smart on the posterity, it is a means to root out posterity. Job. 31.12. It is a fire that consumeth to destruction, and would root out all mine increase. And which is yet worse, it brings a dullness and deadness of heart, it makes a man or a woman incapable of any good, it is like the sin of drunkenness which taketh away the heart, they are joined together in this effect, Hose. 4.11. Whoredom, and Wine, and new Wine take away the heart. And yet further, Adultery makes both body and soul liable to the curse of God, it shuts us out of the Kingdom of heaven, 1. Cor. 6.9. yea, not only the body and soul of one, but of two at once, even two at one time, by that sin are enwrapped within the cōpass of God's curse, & whoremongers are ranked with dogs and sorcerers, and murderers, and Idolaters, and whosoever loveth and maketh a lie, that shall be without the holy City, Apoc. 22.15. and shall have their part in the Lake which burneth with fire and brimstone, which is the second death, Revel. 21.8.

Let us then take notice of the greatness of this sin, [Use.] the world commonly makes light account of it; yea, some esteem it a matter to laugh at, and make but a jest of it, and many are come to that height of impudency, that they can even glory and boast of it. Are there not some that stick not to say in plain terms, they will love another man's wife, meaning indeed, they will lust after her? and are there not some that shame not to go to the Tavern with other men's wives, and those wives are not ashamed to be seen so to do, and there to be at unseasonable times, and to spend whole nights in dancing and wantonness? Oh, these things are too common in the world: such persons full little consider the greatness of the sin of Adultery, they will say, Can you charge us with Adultery? I take not on me so to do, yet certainly these are foul presumptions, and a man may almost necessarily conclude, that the act of Adultery follows on these things, and howsoever thou mayest carry the matter closely and blear the eyes of men, yet remember what hath been said, that Adultery is a breach of the covenant made in the sight of God; & know thou that though thou break covenant with God, yet God will not break his word with thee. He hath said, Heb. 13.4. that whoremongers and adulterers he will judge; and he will certainly judge thee for that sin of thine, his hand will find thee out, and thou shalt find his punishing hand on thy name, on thy estate, and on thy body in filthy and rotten diseases, and which is more fearful, thou shalt find his hand on thy Soul, giving thee up to dullness and deadness of heart. That sin of thine, thorough the just judgment of God, shall make thee vncapeable of anything that is truly good: and thou shalt go on in the way to perdition, as thou shalt hardly get out of that way: woeful experience shows this to be true. Some are so besotted with that sin of Adultery, as they go on in it against knowledge, against conscience, and against all good motions to the contrary. And as the Prophet complained in his time, Ier. 7.9, 10, 19. They commit Adultery, and then come and stand before the Lord in the public assembly, and say, We are delivered, and think all is well, though they be guilty of that foul abomination; they are so benumbed with that filthy sin.

Oh then take we notice of the greatness and fearfulness of the sin of Adultery, and learn to avoid it. Now the means that serve to that purpose, are these especially.

First, get the fear of God into thine heart, [ 1] learn to fear God in his Word and Commandments forbidding that sin, that will purge thine heart from filthy lusts. Marriage is a means to avoid the act of filthiness, yet will it not kill lust where the fear of God is wanting, that hath the promise. Eccles. 7.28. I find more bitter then death, the woman whose heart is as nets and snares, and her hands as bands. He that is good before God, shall be delivered from her, but the sinner shall be taken by her.

Secondly, [ 2] labor to have thy heart possessed with a true delight in the Word and Ordinances of God. That is a special means to keep out lust. Pro. 2.10. Solomon saith, When wisdom entereth into thine heart, and knowledge delighteth thy soul, Then, Vers. 16. it shall deliver thee from the strange woman, even from the stranger which flattereth with her lips.

Thirdly, earnestly seek to God by prayer, [ 3] that he would purge thine heart from unclean lusts, and give thee strength of grace against that sin.

And lastly, [ 4] avoid all things and occasions that stir thee up to sin, as idleness, excess and curiosity in diet, or apparel, wanton speech and gesture, lewd company, and such like.

And if thou carefully use these means, no doubt thou shalt find thine heart purged from filthy lusts, and thou shalt be enabled to avoid that foul and fearful sin of Adultery.

From the latter part of the Verse, we may gather the lawfulness of second marriage, that it is lawful for a man (his wife being dead) to marry another. And so of the wife; and to this purpose the Apostle speaks plainly, 1. Cor. 7.39. And he wills younger widows to marry, 1. Tim. 5.14.

IN this Verse the Apostle makes the assumption of that Argument of his, by which he proves that true Believes are freed from the Law: his Major or first Proposition which is implied in the words of the first Verse, being this, That dead men are not under the Law, but are freed from it in the first words of this Verse, he assumes on this manner:

That true Believes are dead to the Law, directing his speech in particular to the believing Romans, and to other true believers that were amongst them, whom he stiles by the name of Brethren. So ye, my Brethren (saith he) are dead also to the Law by the body of Christ, &c. so stands this Verse in relation to the Apostles Argument, as the assumption of it.

Now as this Verse hath respect to the two Verses foregoing; it contaynes the reddition or application of that comparison or similitude the Apostle takes from the Law of Marriage, wherein we have three correspondent parts, three parts answering to the parts of the similitude: [ 1] as, First, like as a married woman is free from her husband, when her husband is dead; So (saith the Apostle) true Believes are dead to the Law, & by death are freed from the Law, that is in the first words, So ye, my Brethren, are dead also to the Law. To which the Apostle subjoins how true Believes are dead to the Law, namely, by the body of Christ. [ 2] Then as a wife may lawfully marry another man, when her husband is dead: so here the Apostle saith, True Believes may marry another, which he sets down as the end of the former, That true Believes are dead to the Law, that they should be to another, that ye should be unto another. And then he describes that other, That he is one raised from the dead, in the words following, Even unto him that is raised up from the dead. Then follows the last correspondency, [ 3] That as a wife, her husband being dead, and she being married to another man, may bear children to that other man, (which is not expressed, but implied in the former similitude) so true Believes being freed from the Law, and married to another husband, may bring forth fruit unto that husband, and that is also set down as the end of their being married to another husband, in the rest of the words of this Verse; That we should bring forth fruit unto God: and thus we see what part of the Apostles Argument this Verse contaynes, and how it answers to the foregoing similitude: and so we have the general matter of it. Come we to the several parts of this Verse.

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

So ye my Brethren ] or, wherefore my Brethren, or, now my Brethren; the Apostle useth these words only as a passage to the application of his foregoing similitude; and where he saith, my Brethren, his meaning is (as if he had said) my beloved, whom I respect as those that profess the same truth with me, and are knit to me by the bond of love: Are dead also to the Law; this phrase and form of speech dead to the Law, is afterward expounded, Vers. 6. where the Apostle saith, We are delivered from the Law, being dead unto it: whence we may gather, that to be dead to the Law, is to be freed from it by death; to be set free from the Law, as a wife is set free from the Law of Marriage, by the death of her husband.

Now, this freedom from the Law (understanding by the Law, the moral Law) is not to be conceived as a freedom from all obedience to the Law, as an exemption from the Law, as it is the rule of good life. Adam before his fall was not so freed from the Law, and the Angels and Saints in heaven are not now freed from it in that respect, none yield more obedience to the Law then they; but we are to conceive this freedom from the Law to be in three other respects, namely, In respect of the rigor of the Law; Of the curse of the Law; And of the power of it to stir up to sin through the corruption of nature.

By the body of Christ. ] To omit the diverse acceptions of these words, The body of Christ, some expounding them of the accomplishment of the figures of the Law: some of the Incarnation of Christ, &c. we are therefore to understand the Passion of Christ, the suffering of Christ in his human nature, for so was Christ offered up in sacrifice. Heb. 10.10. By the offering of the body of Jesus Christ once made. 1. Pet. 2.24. The Apostle saith, He bare our sins in his body on the Tree. So then, true Believes are dead to the Law by the body Christ, that is, by the death and passion of Christ, by his suffering in his human nature, when he in his human nature was made a curse for them, to redeem them from the curse of the Law, Gal. 3.13. Thus then conceive we the meaning of the Apostle in these words: So ye, my Brethren, &c. As if he had said:

Now then, my beloved in the Lord, whom I respect as those that profess the same truth with me, and are knit to me by the bond of love: As a wife is set free from the Law of Marriage by the death of her husband, so it is with you, you in like manner are set free by death from the rigor and curse of the Law, and from the power it hath to stir you up to sin, even by the death and passion of Christ, by his suffering in his human nature, when he was made a curse for you, to redeem you from the curse of the Law.

Passing by that kind compellation here used by the Apostle (Brethren) having stood on that Verse 1,

In the first place observe we how the Apostle doth here apply his foregoing similitude, namely thus: [Obser.] Having said that a wife is freed by the death of her husband from the Law of Marriage, here he saith, That so it is with the true believing Romans, and other true believers amongst them, that they in like manner are freed by death from the Law, even from the rigor and curse of the Law. Hence we are given to understand thus much:

That true Believes are as free from the Law, [Doctrine. 1] not from obedience of the Law, but from the rigor and curse of it, as a wife is free from her husband, when her husband is dead: true Believes are no more under the rigor and curse of the Law, then a wife is under the power of the special Law of Marriage, when her husband is dead. Further proof of this we huue, Gal. 3.13. The Apostle saith there, That Christ hath redeemed God's chosen, as many as truly believe in him, and set them free from the curse of the Law: and, Gal. 4.4. he saith, That Christ became subject to the Law, that he might redeem them that were under the Law, that is, under the bondage and curse of it, that he might set them free from that bondage and curse of the Law: and therefore certainly, true Believes are as free from the rigor and curse of the Law, as a wise is free from her husband, when her husband is dead, and they are no more under the rigor and curse of the Law, then a wife is under the power of her husband, when her husband is dead: and the reason of this is,

True Believes are freed from the justice of God, [Reason.] binding to the rigor and curse of the Law, it being fully answered and satisfied by the death of Christ for them, and on their behalf, as a wife is freed from the special Law of God touching Marriage, when her husband is dead. For the use. First:

This discovereth to us the error of the Papists, [Use 1] in that they teach that the Law and the Gospel are all one for substance of doctrine; that cannot be, for then true believers, such as are in Christ, should not only be freed from the Law, but also from the Gospel. Now that we find not in any place of Scripture, that true believers are freed from the Gospel, and therefore that is but a fancy of the Papists, that the Law and Gospel are all one for substance. Secondly:

Is it so that true Believes are as free from the rigor and curse of the Law, [Use 2] as a wife is free from her husband, when her husband is dead: here is then a ground of sweet comfort for all true believers, this may cheer up their hearts in regard of their many weaknesses and imperfections, in doing of good duties, and in avoiding of evil, they find that they fail in doing good things, and come short of that they ought to do, and that they cast not off all evil fully as they desire: let them herein comfort themselves, that they are freed from the rigor of the Law, and therefore the Lord will not examine their actions according to the strict rule of his Law, they carrying in their hearts an holy purpose to please God in all things, and walking before him in truth and sincerity, their weaknesses, their imperfections, and their failings, besides their purpose, shall never be laid to their charge; that is an excellent comfort. Men commonly please themselves much in this, that they so carry themselves amongst men, that howsoever they fail, yet the Law of man can take no hold of them, the Law of man cannot touch them: much more then may true believers comfort themselves in this, that though they fail in many things, yet the Law of God, in regard of the rigor of it, is as a dead letter to them, it lies not against them, they are as free from the rigor of it, as a wife is free from her husband, when her husband is dead.

Again, this being so, that true believers are as free from the curse of the Law, as a wife is from her husband when he is dead; it may teach as many as truly believe in Christ, not to fear any evil over-much, as revilings and cursings of ill tongues, witch-craft, plague, pestilence, famine, sword, or death it self: for why? the curse which makes all these things hurtful, is removed from them that are in Christ: and therefore let not them fear these things before they come, nor be discouraged when they fall on them: What though thou be taken away by a common calamity, as by dearth, by pestilence, by sword, or the like? yet remember this, if thou be in Christ, the venom and sting of those things is removed from thee, and they fall not on thee as a curse, and let that be thy comfort and cheer up thine heart.

Now further, [Obser.] whereas the Apostle adds ( By the body of Christ, that true believers are dead to the Law) (by the body of Christ) that is, by the death and passion of Christ, we are given to understand thus much,

That Christ his death, his suffering, [Doctrine 2] and shedding of his blood on the Cross, is the only means and meritorious cause of the removing of the rigor and curse of the Law from God's chosen: only by the death of Christ is the rigor and curse of the Law removed and taken away from true believers. The Apostle saith, Coloss. 2.14. That Christ putting out the hand-writing of Ordinances that was against us, which was contrary to us, he even took it out of the way, and fastened it upon the Cross. And indeed Christ on the Cross, stood in the stead of God's chosen, He was their surety, Heb. 7.22. And when he stood on the Cross, then only did he under go the curse for them. Gal. 3.13. The Apostle saith, Christ redeemed them from the curse, when he was made a curse for them: and when was that? Surely, when he hung on the Cross: for so it follows in the proof of the Apostle in the words following, For it is written, Cursed is everyone that hangeth on tree, which is a plain proof of this. That only by the death of Christ is the rigor and curse of the Law removed from true believers. We shall never find in any place of Scripture, that remission of sins and removal of the curse of the Law, is ascribed to Christ his active obedience, but ever to his death and passion.

Oh then the intolerable pride of the Papists! [Use 1] they dare challenge remission of sins for something done by themselves, yea for things done by them, for which they have no warrant in the Word of God; as, they dare challenge pardon of sins for their Pilgrimages, willful Poverty, single Life, and such like: and herein appears their monstrous pride. Jesus Christ the righteous did not purchase remission of sins, and removal of the curse of the Law, by his perfect fulfilling of the Law, and yet the proud Papist dare challenge remission of sins and temouall of the curse of the Law, for his will-worship and devised obedience, which is most hateful and most abominable pride and presumption. To leave them: for the use of the point to our selves.

It being so, that only by the death of Christ, [Use 2] the curse of the Law is removed from true believers: Hence we learn whither to go to find deliverance, from the venom and sting of any trouble or distress, that befalls us, namely, to the Cross of JESUS CHRIST, when thou art sick, or in any trouble whatsoever; if thou desire to have the bitterness and curse of that trouble removed, then seek thou to the Cross of Christ.

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

I answer, [Answ.] The first thing that thou doest in time of thy distress, let it be this, even an earnest suite put up to God for the pardon of thy sins in the blood of JESUS CHRIST: seek to the Cross of Christ for the remission of thy sins, and especially for that sin thou thinkest is the cause of thy trouble, and never rest suing to the Lord, till it please him to give thee some assurance of the pardon of thy sins; and then thou shalt be sure, though thy trouble be still continued on thee, yet the venom and bitterness of that trouble is removed from thee, and it shall not hurt thee: and unless thou take this course, thou canst find no comfort in the time of thy trouble, & though thou beest delivered from thy trouble, yet will it be but in judgment, not in mercy; as it was with Pharaoh, so shall it be with thee, one trouble shall follow after another, till thou be destroyed. Learn then in the time of thy distress to go to the Cross of Jesus Christ for ease and comfort, and never rest till thou find ease and comfort derived to thee from thence, and thou shalt be sure, whether it be continuance of thy distress, [Use 3] or deliverance from it, it will be in mercy, not in judgment.

There is yet some further use to be made of this doctrine, that only by the death of Christ, the curse of the Law is removed and taken away from true Believes. This moreover we must know, that if we look for freedom from the curse of the Law, it must be by having part in the death of Christ: if we would be freed from the curse of the Law, we must look that we have our part in the death of Christ; and so far forth as we have part in the death of Christ, so far are we freed from the curse of the Law.

Now we come to have part in the death of Christ, by faith in his death; by faith in Christ crucified, we come to be partakers of the merit of his death, for the taking away of the guilt of sins, and the punishment due to us for our sins: and that we deceive not our selves in this point; for herein everyone will be ready to flatter and soothe up himself, and to think he hath faith in the blood of Christ, for the washing away of his sins, and thereupon presume to come to the Sacrament of the Body and Blood of Christ, wherein faith is specially directed to the death and passion of Christ; that we therefore deceive not our selves: Let us know this for a truth, that we can never have true faith in the blood of Christ, unless we be further enlightened, then by the light of nature, or then nature can afford, and be made to see the sins of our hearts and lives, yea to see our particular sins: the vilest wretch that lives, can in general say he is a sinner; but our sight of sin must be more special, we must see our particular sins, and we must see them together with the curse and judgments of God attending on them, that we may be humbled for them, and find our selves stand in need of the blood of Christ, for the pardon of them; Many men's hearts and consciences can tell them of their particular sins, and yet they are not humbled for them; and what is the cause? Surely, because they see them not together with the curse of God due to them; they bless themselves in their hearts and say, they shall have peace, as it is Deut. 29.19. Men naturally say in their hearts, The curses of the Law are foolishness; and deride the judgments of God threatened against them for their sins.

Oh then, labor thou to see thy particular sins, and to see them together with the curse of God due to them, that so thou mayest be humbled, and find thyself stand in need of the blood of Christ; this is to make way for faith, and to make thine heart ready & fit for the work of faith. And if thine heart be thus prepared and humbled, no doubt, the Lord will then work faith in thee, to apprehend the merit of Christ his death for the pardon of thy sins, and thou shalt be freed from the curse of the Law, and then thou coming to the Sacrament, shalt find thy faith strengthened and confirmed in the blood of Christ: And the Sacrament shall be to thee a seal of that righteousness that is by faith in Jesus Christ.

One thing yet remains to be gathered from these words of the Apostle: In that he saith, True believers are dead to the Law, that is, freed not only from the rigor and curse of the Law, but also from the power of the Law, even that power it hath to stir them up to sin through their own corruption, and that by the body, that is, by the death of Christ. Hence we may further gather thus much:

That it is only part in the death of Christ that sets us free from the power of the Law, [Doctrine 3] even from the power it hath to stir us up to sin through our own corruption, the Law hath power to stir up to sin through our corruption, as afterward we shall see, and we are freed from that power, by having part in the death of Christ; yea, by having part in the death of Christ, we are enabled to withstand and to repel the temptations of Satan, and to overcome them. For why? Christ by his death hath destroyed the Devil, Heb. 2.14. And hath spoiled Principalities and Powers, and stripped them of their power, Coloss. 2.15. And therefore from the death of Christ, we shall have power against the allurements and provocations of Satan stirring us up to sin, and indeed, as many as truly believe in Christ, are made partakers, not only of the merit of Christ his death, but also of the power of it, and by that power, the strength of their own corruption is weakened and abated, and they are thereby enabled to withstand the force of it; and so we may resolve on this as a certain truth, that having part in the death of Christ, is that, that sets us free from that power the Law hath to stir us up to sin through our own corruption, yea, it makes us able to withstand the temptations of Satan, and to overcome them.

Hence then learn we how we may get strength against the corruption of our own hearts, [Use.] and may be enabled to overcome the temptations of Satan alluring and stirring us up to sin; it must be by faith in the blood of Jesus Christ. Christ by his death hath freed as many as truly believe in him, from the power of the Law, stirring them up to sin through their own corruption, and from his death must we fetch power against the strength of our own corruption, and Christ by his death hath overcome Satan, and stripped him of his power, and thence must we derive power to withstand his temptations, and to overcome them; and if we would be armed to get victory over the Devil, it must be by faith in the death of Christ. And hence it is (no doubt) that most men are easily foiled, and do soon yield to the least allurements and temptations of Satan, he tempting and stirring them up to sin, because they want faith in the blood of Christ.

Ye shall hear a man or a woman sometimes say, Oh, I would fain leave this or that sin, I would fain leave my Swearing, I would fain put away my rash Anger, and the like; but alas, I am such a weak and forgetful creature, that I cannot do it. Dost thou, whosoever thou art, speak in good earnest? wouldst thou indeed leave thy sin, and of weak, be made strong to overcome it? Learn then how thou mayest be so, from the mouth of the holy Ghost, he hath taught thee, Heb. 11.34. By faith in Christ, of weak, thou mayest be made strong. They are the very words of the holy Ghost in that place. And, 1. John. 5.4. This is our victory that overcometh the world, even our faith. By faith in Christ, we shall be able to overcome the World, yea, the Prince of this world, the Devil, and to withstand his temptations. Labor then to get faith in the death of Christ, and thou shalt thence derive, not only comfort, but strength against thine own corruption, and against Satan stirring thee up to sin: and know it for a truth, that though thou beest one of God's chosen, and one that doest belong to God's election, and Christ by his death hath taken away the power of the Devil, yet to thee it is not effectual, till thou come to have faith in his death; Till then, the Devil hath power to tempt thee, and to overcome thee: and therefore never rest till thou find that thou hast faith in the blood of Christ, and assurance that thy sins are washed away in his blood, and then thou shalt be sure to find strength against Sin, Satan, and all the enemies of thy salvation.

Come we to the second part of this Verse, in the next words, That ye should be to another, even unto him that is vaysed up from the dead. These words are easy to be understood, I need not much to stand on the opening of them. That ye should be to another, that is, as the new Translation hath it, That ye should be married to another, even unto him, that is, unto Christ, whom the Apostle thus describes, That he is raised up from the dead, which is as if he had said, Who in his body was dead, but now is raised up from death to life again.

Now here observe we, that the Apostle saith, [Observe.] True believers are dead to the Law, are freed from the Law, as their former husband, not that they should live as it were in wid • whood, but that they should be to another, that they should be married to another husband: hence then it is clear,

That true Believes are not altogether at liberty, [Doctrine. 4] though they be freed from the Law; no, they are still under a Governor, under an Head, and under a Guide, yea, they are in special manner under an head and a guide, as a wife is under the government and guidance of her husband: so are they under the government and guidance of Christ their husband, and he is in special manner a guide to them, he guides them by his Word, and by his Spirit, in special manner. Ephes. 1.22. The Apostle saith, that all things whatsoever are in subjection, and are made subject to Christ. But how? under his feet, that is the manner of their subjection: but his Church and the members of it, they are subject to him after a more special manner, namely, as the body is subject to the head, and hath made all things subject under his feet, and hath appointed him over all things to be the head to the Church. And, Ephes. 5.23, 24. saith the Apostle, The husband is the wives head, even as Christ is the head of the Church. And therefore as the Church is in subjection to Christ, even so let wives be to their husbands in everything. A plain Text to this purpose, directly showing that the Church and the members of it, all true believers, though they be freed from the Law, yet they are not altogether at liberty, but they are still under a government, they are under an head and a guide; as a wife is under the government of her husband, so are they under the special government of Christ, and he guides them by his Word and Spirit in special manner: and the reason and ground of this Truth, is this:

Christ having vouchsafed to join true believers so nearly to himself, [Reason.] as to make them flesh of his flesh, and bone of his bone, without question he bears a special love to them, and he hath a special care over them for their good, and out of that love and care of • is, he suffers them not to range after the vanities of the world, and after the pleasures of sin, and to run after the lusts of their own hearts; but he orders them, and he guides them after a special manner: and therefore, this we may resolve on as a certain truth,

That howsoever true believers are freed from the Law, yet they are not altogether at liberty, they are still under a guide; and as a wife is under the government of her husband, so are they under the special government of Christ, and he guides them by his Word and by his Spirit in special manner.

Let this be thought on as a ground of trial to everyone of us; hereby try thyself, [Use.] whether thou be a true believer, and consequently freed from the rigor and curse of the Law, or no:

Doest thou find, that though thou art freed from the rigor and curse of the Law, yet thou art not altogether at liberty, but thou art still under a guide, even under Christ thine head, and thou art guided by his Word and Spirit in special manner, thou findest his Word and Spirit guiding thee in all thy thoughts, words, and actions? Then comfort thyself, thou art then a true believer, and thou art freed from the rigor and curse of the Law.

But on the other side, if thou find it thus with thee, that thou thinkest thou art freed by Christ from the curse of the Law, and yet thou findest not thyself under the government of Christ, and that in special manner thou art guided by his Word and Spirit: Deceiue not thyself, thou art not freed from the Law, thou art yet under the curse of the Law, and thou art liable to it in this life, and forever, after this life is ended. And herein thousands deceive themselves; many think, and they stick not to speak it, that Christ died for them, and they are redeemed by the blood of Christ, and so set free from the curse of the Law, yet they are so far from finding themselves under the special government of Christ, as indeed they turn God's grace into wantonness, and the doctrine of grace and of freedom, from the rigor and curse of the Law, into a pernicious indulgence, and license to sin; and thereupon they take liberty to themselves to go on in all manner of profaneness; and a man may read impiety and profaneness in their faces, in their fore-tops and new-fangled attire, and their mouths utter it forth in cursings, in railings, and in blasphemous oaths, and they are openly profane in their lives. Oh, such persons exceedingly deceive themselves, and they are marvelously blinded by the Devil.

If thou wouldest be sure that thou art a true Believer, and that thou art freed from the rigor and curse of the Law, thou must find thyself under the government of Christ, and that thou art guided by his Word and Spirit, in special manner: and if thou find it not thus with thee, certainly thou art not freed from the Law, thou art under the curse of the Law; and take this for a certain truth, that true Believes find themselves under Christ as their head and guide, and that they are guided by him in special manner, and such as have not Christ their head and giude in this life, shall have him their Judge and Condemner in the life to come. [Obser.]

In the next place, we are to observe, who it is that the Apostle saith, the true believing Romans and other true Believes should be married unto; and that is expressed in these words (even to, him.) He saith, the true believing Romans, and other true Believes, were freed from the Law their former husband, that they should be unto another, even unto him that is raised up from the dead (that is) unto Christ. Hence we are given to understand thus much

That Christ is the husband of the Church; [Doctrine 5] true Believes are married to Christ, and Christ is their head and their husband, and there is that relation and that near union and conjunction between Christ and the Church, that there is between the husband and the wife. Hosea 2.19, 20. The Lord saith to his Church, I will marry thee unto me forever: yea, I will marry thee unto me in righteousness, and in judgment, and in mercy, and in compassion. 20. I will even marry thee unto me in faithfulness, [ 20] and thou shalt know the Lord. John 3. We read, that when John's Disciples came to him, and told him that Christ baptized, and that all men came to him, thinking that, that was a great disparagement to their Master, John saith to them, Verse 28. Ye yourselves are my witnesses, that I said I am not the Christ, but that I am sent before him. And then he subjoins Verse 29. He that hath the Bride, is the Bridegroom. [ 29] As if he had said, Think ye not much at this, that Christ should be preferred before me, and have the chief preeminence in the Church; he is the Bridegroom, and the Church is his Bride; and therefore good reason he should excel and be preferred before all others in the Church.

And this Epithite and Title of being Bridegroom of the Church, is given to Christ, and he takes it to himself, Mat. 9.15. Can the children of the marriage Chamber mourn, as long as the Bridegroom is with them? And Mat. 25.5. Now while the Bridegroom tarried long. Verse 6.10. and Luke 5.34. Can ye make the children of the wedding Chamber to fast, as long as the Bridegroom is with them? And Ephes. 5.30. The Apostle speaking of the near spiritual union that is betwixt Christ and his Church, saith, We are members of his body, and of his flesh, and of his bones: and, [ 31] For this cause shall a man leave Father and Mother, and shall cleave to his wife, and they twain shall be one flesh. And then he adds Verse 32. [ 32] This is a great secret, but I speak concerning Christ, and concerning the Church. Plainly showing this to be a truth, that there is that relation between Christ and his Church, that there is between the husband and the wife, and that near union and conjunction between him and his Church, or rather indeed a more near and more strict union and agreement between him and his Church, then there is between a man and his wife: and to this purpose we might cite many more testimonies of Scripture: the whole Book of the Canticles drives to this purpose, and shows this to be a truth, that Christ is the husband of the Church, and true Believes are married to Christ, and he is their head and their husband: and the ground of this truth is this,

There is the same nearness between Christ and the Church, [Reason.] that there was between Adam and Eve; for as Eve was framed and made of the rib that was taken out of Adams side, Gen. 2.22. So the Church is framed and made of the blood issuing and streaming out of the side of Christ crucified; out of the side of Christ crucified came blood and water, John 19.34. by which the Church and the members of it are washed from their sins, and cleansed and made new creatures, even flesh of the flesh of Christ, and bone of his bone: and so there being that nearness between Christ and the Church, there is the same relation between them that there was between Adam and Eve; and as Adam was the husband of Eve, so is Christ the husband of the Church, and true Believes are married to Christ, and he is their head and their husband.

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

How CHRIST comes to be the husband of the Church? [Quest.]

To this I answer, [Answ.] That as it is in the matter of marriage between man and woman, so it is in the spiritual Marriage between CHRIST and the Church: as man and woman come to be husband and wife, by the consent of Parents, and by their own mutual consent, they willingly and freely consenting to become man and wife together, so is it between Christ and the Church; there is in the spiritual Marriage between Christ and the Church, the consent of God the Father, he freely gives Christ his Son to his Church. Isai. 9.6. Unto us a child is borne, and unto us a Son is given. Romans 8.32. Who spared not his own Son, but gave him for us all, saith the Apostle. And

Again, God gives the Church to Christ, as Christ himself saith, John 17.2. As thou hast given him power over all flesh, that he should give eternal life to all them that thou hast given him. And there is also a mutual consent between Christ and the Church: God works Faith in the hearts of his Chosen, by which they acknowledge Christ, embrace Christ, and receive him, and subject themselves to him, and Christ cannot, but will, that which his Father wills; and so he on the other side consents, and taketh the Church for his Spouse; and to this purpose we have a plain Text, John. 6.37. All that the Father giveth me, shall come to me: and him that cometh, I cast not away.

In that Text we may observe a threefold consent; (All that the Father giveth me) there is the consent of the Father, (shall come) there is the consent of the Church, (And him that cometh to me, I cast not away) there is the consent of Christ. And by this threefold consent is the Spiritual Marriage made between Christ and the Church: and so we see how Christ comes to be the husband of the Church, namely thus: God the Father freely gives Christ to the Church, and the Church to Christ, The Church, and the members of it, by faith wrought in them, receive Christ, and subject themselves to him, and Christ willing the same thing that his Father doth, consents and takes the Church for his Spouse: and so all true believers are married to Christ, [Use 1] and He is their head and husband, and there is that relation and that near union between Christ and the Church, that there is between the husband and the wife.

Now this may in the first place serve to strengthen the faith of all true believers, touching their interest and title to Christ, and to all his saving graces, for why? Christ is their husband, and hath given himself to them, and therefore they may undoubtedly assure themselves, that all his graces, benefits and merits are theirs, and do truly belong to them; and it is not, as the Papists say, a fancy of an idle brain, that the righteousness of Christ & his merits are made ours, we truly believing in Christ: the Papists say it is a fancy, and all one as if we should say, One man lives by the soul of another. It is not so; Christ being our Christ, and he being our head and husband, we may build on it, and we may be sure that all his graces, benefits and merits are truly ours, and do truly belong to us.

Again is it so, [Use 2] that there is that relation, and that near union between Christ and the Church, that there is between the husband and the wife? Surely then, as many as truly believe in Christ, on this ground may assure themselves of the love of Christ towards them, and of his care over them for their good, and that he will certainly protect them against all that seek to violence them, and to wrong them any way. A kind and loving husband will not suffer his wife to be wronged, if he be able to right it; nay, his love is so strong, as he will rather suffer and sustain wrong himself, then he will suffer his wife to be wronged, if he be able to right it: much less will Christ Jesus suffer his Church, or any member of it to be wronged; his love to his Church far surpasseth the love of the kindest husband in the World to his wife; there is no comparison between them, and he is most able to defend his Church and the members of it, he being God of infinite power, and all power being given to him, both in Heaven and in Earth, Mat. 28.18. And though he do suffer thee sometimes to be wronged, for causes best known to himself, yet be thou sure of this, thou that art a true Believer, thou mayest go to him boldly, and pour out thy complaint into his bosom, and he will hear it, and take notice of thy wrong, and he will uphold thee, that thou faint not under it altogether, and he will one day pay them home that do wrong thee, when he comes to put on his garment dipt in blood, Revel. 19.13. Woe be to them that have wronged the least and poorest member of his Church; yea, take this with thee for thy farther comfort, thou that art a true Believer, thou hast Christ thine head and husband, and he is such an head and husband, as is able to take notice, and doth take notice of the wrongs that are only intended against thee, even of the secret mischief that the wicked instruments of the Devil do plot and devise against thee in the depth of their hearts, he being not only man, but God also, he is able to take notice of them, full little do the wicked Imps of the Devil, such as wish ill to Zion and to the members of the Church, think on this, they think if they can cover their malice, and though they carry in their breasts cankered hearts, hearts full of rancor and mischief intended against God's Children, waiting for an opportunity to practice it, yet if they can smooth it over with a fair countenance, all is well. Alas, poor souls, they deceive themselves; true Believes have an head and husband, that is able, and doth take notice of that mischife, that is only hatched and conceived in the brain against them, and his love to them is so strong, as he will not suffer that to go unpunished, but will one day plague thee for thy purpose of evil against any of his, though it never break out into action. An excellent comfort to all true Believes.

Now further on this ground, [Use 3] that there is that relation and that near union between Christ & the Church, that there is between the husband and the wife, true Believes must learn their duty, hereupon they must learn to love Christ as their husband, they must give to him the chief affection of their hearts, their love, their joy, their delight, and they must yield their bodies and souls wholly to him.

Doest thou persuade thyself that Christ is thine husband? Oh let him have the chief love of thine heart. Herein many in the World are exceeding faulty, they think they have Christ their head and husband, and yet the chief love of their hearts is not given to him; no, no, they set their love and delight chiefly on the World and the things of it, on the profits, pleasures and vanities of the World, and will not be driven from the love and liking of those things.

Doest thou persuade thyself, thou that art a covetous worldling, or thou that art a sensual person, that Christ is thine husband? Certainly then, thou art no better then a Strumpet, and a filthy Whore. Some think they put off the matter handsomely, when being justly reproved for their worldliness, for their garishnesse in apparel or the like, they can say to the Reproouer, What need you to be so hot? why? I hope I am neither Whore nor Thief. But indeed and truth they are both; they steal away their hearts from Christ, to whom they belong (as they think) and they go a whoring after the profits and pleasures of the World. The Holy Ghost hath taught me thus to speak; mark what James saith, I am. 4.4. Ye Adulterers and Adulteresses, know ye not, that the amity of the World is the Enmity of God? Whosoever therefore will be a friend of the World, maketh himself the Enemy of God.

If thou that makest profession of the faith of Christ, and thinkest that thou art a true Believer, do bestow the chief love of thine heart, on anything but on Christ, thou goest a whoring from Christ, and thou art no better then an Adulteress and a filthy Strumpet.

Haply thou wilt say, [Quest.] How shall I know that I give the chief love of mine heart to Christ?

Thou mayest easily know it, [Answ.] if thou do but consider how it is with a wife that truly loves her husband. A wife that truly loves her husband, holds him better to her then all the men in the world besides: yea, as Elkana said to Hannah, 1. Sam. 1.8. he was better to her then ten Sons, she delights in him and in his company above all others, and she is never well, or at the least, not so well, as when she is in his company, yea, she delights to see the lively Image and resemblance of her husband in his children, in his friends and kindred, and she loves them the better, because they are like to her husband.

Now thus it is with thee in respect of Christ, if he have the chief love of thine heart; if Christ be he whom thy soul chiefly loves, then thou makest more account of him, then of all riches and treasures in the world, yea thou holdest all things loss and dung in respect of him, thou delightest in his presence and company; it is the joy of thine heart, and the rejoicing of thy soul, to be where thou mayest see the face and glorious beauty of thy Beloved, Jesus Christ, even to come to the house of God, to the Word and Sacraments, where Christ is set before thee in lively manner. Gal. 3.1. yea, thou delightest in those that bear the Image of Christ, in the Saints and Children of God, thou lovest them the better, because they are like to Christ: and thou desirest with the Apostle, Phil. 1.23. to be loosed, and to be with Christ, even fully to enjoy his presence, and thou art able out of the earnest and fervent desire of thine heart, to say with the Bride, Revel. 22.17. Come, Lord Jesus, come quickly.

Hereby try thyself; if it be thus with thee, then indeed Christ hath the chief love of thine heart, and thou mayest assure thyself, that thou hast his love, and that he will certainly protect and defend thee against all thine enemies, and the gates of hell shall never prevail against thee.

But if thou love not the Lord Jesus, then consider what a fearful doom the Apostle hath thundered out against thee, 1. Cor. 16.22. If any love not the Lord Jesus, let him be had in execration, yea, excommunicate to death.

One thing yet remains to be observed in this second part of the Verse. We are to mark that the Apostle saith not, That ye should be to another, even to Christ, in plain terms; though that is his meaning: but he speaks of Christ by way of Periphrasis, by way of description, and he sets him out thus, [Obser.] Even to him that is raised up from the dead, that is, unto Christ, who in his body was dead, but now is raised up from the dead, and now lives an immortal life, even forever. Hence we are further given to understand thus much:

That Christ is not only the husband of the Church, [Doctrine.] that true believers are married to Christ, but that he is such an husband, as being raised from the dead, ever lives, he is an ever-living husband; true believers are married to Christ, and he is their head and their husband, and he is such an husband as is raised up from the dead, and now lives an immortal life, and shall continue their husband forever: for why?

As the Apostle saith, Rom. 6.9. Christ being raised, he dieth no more: Death hath no more dominion over him. Therefore doubtless when the Apostle here saith, that the true believing Romans, and other true believers should be married to another, namely, to Christ, and to him raised up from the dead, he intends, and would have us to understand thus much, that Christ is the husband of the Church: yea, that he is an ever-living husband, and that he is such an husband, as being raised from the dead, is no more subject to death, but now lives an immortal life, and shall remain the husband of the Church, and of all true believers forever: and to this purpose the Text is plain, Hosea 2.19. I will marry thee to me (saith the Lord to his Church) forever.

I will be an husband to thee forever, Ier. 32.40. The Lord said, he would make an everlasting covenant with his people, and that he would never turn away from them to do them good: as if he had said, Having once entered into covenant with them, and as it were, married them to himself, he would continue to be their husband forever. Heb. 7.25. The holy Ghost saith, He is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. Revel. 1.18. saith Christ, I am alive, but I was dead: and behold, I am alive for evermore.

These and many other places that might be brought, do make this a clear point, that Christ is not only the husband of the Church, but he is such an husband as lives forever, he being raised from the dead, he is no more subject to death, but now lives an immortal life, and shall certainly continue the husband of the Church, and of all true believers forever; the reason and ground of this truth is this:

Christ being raised from the dead, [Reason.] he lives no more a natural & frail life, a life sustained by natural means; Christ in his Resurrection put away his natural and frail life, or at least, the quality and condition of it, and changed it into an heavenly and spiritual life, into a life without infirmities, and not sustained by food, and the like, as before, and so into a life immortal, and that never can decay: and therefore on this ground we may certainly conclude, that Christ being the husband of the Church, he is an ever-living husband, and shall undoubtedly continue the husband of the Church, and of all true believers forever.

This, in the first place may serve to discover to us, that, [Use 1] that is an error and a false opinion, held and maintained by some, either Papists or Popishly affected, that true believers may be quite cut off from the Church, that there may be a separation and a divorce between Christ and some that are true believers, that a true believer, one that is now a member of Christ, may hereafter become no member of Christ. That cannot stand with the truth now delivered & proved to us out of the Word of God: For, if Christ be an ever-living husband, if he continue the husband of the Church, and of all true believers forever, it is not possible that there should be a divorce between Christ and any one that truly believes in him, and that any true believer should ever be quite cut off and separated from Christ: for indeed who is able to make a separation between Christ and any one that truly belongs to him? Surely, not all the power of Hell is able to do it. No, no, Christ himself saith, John. 20.28. That he gives eternal life to those that are his, and they shall never perish, neither shall any pluck them out of his hands.

Some object that place, [Object.] 1. Cor. 6.15. where the Apostle saith, Shall I take the members of Christ, and make them the members of an Harlot? God forbid: and they think they have ground from thence, that true believers may be quite separated and divorced from Christ, that a true believing member of Christ may become no member of Christ, being made the member of an Harlot.

But indeed they pervert the purpose of the Apostle, [Answ.] and they misconster his meaning; for the Apostles purpose in that place is not (no, not so much as by implication) to signify, that any true believer may be wholly separated & divorced from Christ, but his purpose there is to set out the heinousness, and ugliness of the sin of Adultery and Fornication, and that it were a most foul, unseemly, vile, and monstrous thing, that any that make profession of the truth of Christ, and hold themselves to be members of Christ, should so forget themselves and their own excellent condition, as to prostitute and abase their bodies, that are members of Christ, and join them with an Harlot, and make them one body with an Harlot; that were a most vile thing.

And that that is the purpose of the Apostle, appears plainly by his words, Know ye not (saith he) that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an Harlot? God forbid. As if he had said? Fie on it, far be it from everyone of you that bold yourselves to be members of Christ, that you should so abase your bodies, as to make them members of an Harlot. So that place makes nothing for the upholding of that error, that a true believer may be quite separated and divorced from Christ. For a second use of the point.

Is it so, that Christ being the husband of the Church, [Use 2] is an ever-living husband, and continues the husband of the Church and of all true believers forever? Then here is a ground of sweet and of excellent comfort, for all that truly believe in Jesus Christ; hereupon they may cheer up their hearts, and they may comfort themselves in their greatest troubles and distresses: for what though their troubles be great, and lie heavy upon them? yet there is no trouble, no affliction, no distress whatsoever that can make a separation and a divorce between them and Christ their head and husband, he still continues their head, and he is still their husband, even when they are plunged into their deepest distress: and that may be a great comfort to them.

We know it is a comfort to a wise in the time of some great loss, that her husband is yet living, though her goods be taken away and lost by fire, by water, or the like; though she have lost her children, and her dearest and her nearest friends are taken away from her, yet this is a stay to her fainting heart, and this cheers her up, that her kind and loving husband is yet alive, and she hath him still with her; for she is sure that he will bear part with her, in her distress and trouble, and that he will be a guide and comfort, and an help to her in anything for her good, so far as he is able. This she is sure of, and this comforts her. Oh much more may true believers comfort themselves & cheer up their hearts in their greatest troubles, crosses and losses whatsoever they be, I say, much more may they comfort themselves with this; that their head and husband Christ Jesus is yet alive; for he is an husband all-sufficient, able to succor help and comfort them, and they may be sure that he will relieve and comfort them, yea, that he will even bear part with them in their troubles: They may assure themselves of this, there is not any affliction they suffer, but Jesus Christ their head and husband bears part with them, and he suffers with them.

Oh then, think on this in thy greatest affliction, thou that art a true believer; what though it be so, that thou hast lost thy goods, thy outward liberty, thy wife, thy children, thy dearest friends, yea, thou being a wife, hast lost a kind, a loving, and dear husband? Yet remember this to thy comfort, there is no loss, no affliction, that can turn away God's love from thee, and make a divorce between thee and Christ Jesus thine head and husband: No, no, he is an ever-living husband, he is still thine husband, and shall so continue forever. Yea, remember yet further to thy comfort, thou that art a true believer, though thy affliction be so great, as that thy very life is taken away from thee, yet there is no divorce made between thee and Christ Jesus: Death may separate thy body and soul asunder, but it cannot divide thee from thy God, and make a divorce between thee and Christ Jesus thine head and husband: No, no, he is still thine, and thou art still his. Rom. 14.8. Whether we live, we live unto the Lord, or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. Death which is the King of fear to the wicked, it joins thee nearer to Christ thine husband; and though thy body be severed from thy soul, and laid up in the earth, yet it shall be so but for a time and in the mean time it is not divided from the Lord Jesus; No, no, though thy body rot, and be turned into dust in the grave, yet that very dust is within the covenant, and knit to Christ Jesus, and thou art still his both in body and soul, and he is still thine head and husband; and that is an excellent comfort: and let all true believers lay it up in their hearts, and let none but true believers meddle with it, it belongs not to any other; but thou that art a true believer, lay up this ground of comfort in thine heart, that Christ is thine head and husband, and shall so continue forever, and thou shalt find it will comfort thee in thy greatest affliction, yea, when the very pangs of death are upon thee.

Now to the third and last part of this Verse: That we should bring forth fruit unto God. We see here, the Apostle saith, the true believing Romans, and other true believers should be married to Christ, and to him, raised up from the dead: to this end, or that this might follow on it, that they should bring forth fruit unto God. Hence we may easily gather thus much:

That it is by virtue of Christ his Resurrection, [Doctrine.] that men are enabled to bring forth fruit to God; when men are married to Christ, and made one with him, even with him raised from the dead, and made partakers of the virtue and power of his Resurrection, then they are quickened, & then they are made able to bring forth good and holy fruits, and till then they are not able to bring forth any fruit to God: and therefore Christ saith, John. 15.4. Abide in me, and I in you: as the branch cannot bear fruit of it self, except it abide in the Vine, no more can ye, except ye abide in me. Vers. 5. Without me ye can do nothing. [Vers. 5] And the reason and ground of this truth is this:

Christ is not only the giver of spiritual life and quickening, but he is also the root of it, and from him it comes, [Reason.] and must come; He is the Lord of life, Act. 3.15. He is a quickening Spirit, 1. Cor. 15.45. and therefore from him it comes, even from the power and virtue of his Resurrection, that men are able to bring forth fruit unto God.

Now this first discovers to us the error of the Papists, [Use 1] touching their works of Preparation; they say, that a man in his mere natural state before his conversion, may do some good things, even things truly good and holy, and may prepare himself to receive grace. This is a foul and gross error, and it is met withal by the truth now delivered: For before a man be married to Christ, and to him raised up from the dead, and so quickened by the virtue of his Resurrection; he is not able to bring forth any fruit to God.

And again, [Use 2] the truth now delivered, makes known to us, that howsoever men in their natural state, may do things good in themselves, yet they cannot do anything truly good and holy, they cannot bring forth fruit to God, they may build Hospitals, Colleges, and the like, and do many great works, good in themselves, but they cannot do anything truly good and pleasing to God; and therefore we should never rest, till we find our selves married to Christ, and made one with him, even with him raised up from the dead, and made partakers of the power and virtue of his Resurrection, that so we may be able to bring forth fruit to God, and may do good duties, pleasing to God, and comfortable to our own consciences.

In this third and last part of the Verse, the Apostle sets down the last correspondency to his foregoing similitude, taken from marriage; and thus it stands: That as a wise, her husband being dead, and she being married to another, may lawfully bear children to that other man: so the true believing Romans, and other true believers, being freed from the Law, and married to Christ, they may bring forth fruit to him; yea, he sets it down as a duty, they are bound unto that; they are therefore married to Christ, and to him raised up from the dead, that they should bring forth fruit to him.

(That we) the Apostle here changeth the person. He said before, So ye, my Brethren, are dead also to the Law by the body of Christ, that ye should be unto another, In the second person; but here he speaks in the first person, and saith, That we should bring forth fruit unto God. His meaning is this, That you and I, and all true believers, both of Jews and Gentiles, whatsoever we be, should bring forth fruit and fructify, and as it were, bear and bring forth children to God, according to the phrase of the Hebrews, who cal children, The fruit of the womb, as Psal. 127.3. Behold, children are the inheritance of the Lord, and the * fruit of the womb, his reward. Psal. 128.3. Thy wife shall be as the fruitful Vine on the sides of thine house, and thy children like the O live plants round about thy table. Now this phrase and form of speech here used by the Apostle, signifieth two things:

First, that we should bring forth both in mind and heart, and also in word and deed, such things as are as it were begotten of God, and come from God, and from Christ, Who is God over all, blessed forever, Rom. 9.5. that we should bring forth holy, heavenly, and divine, and spiritual things, such thoughts, such affections, such words, and such deeds, as come from Christ, and from the Spirit of Christ, and have the Spirit of Christ the worker of them, and so are called by the Apostle, the fruit of the Spirit, Gal. 5.22. But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith.

Secondly, such things both in heart and life, as are as sweet fruits to God, even such thoughts, affections, words & works, as are pleasing to God through Christ, and such as he of his mercy will crown with no less then the reward of eternal life and glory, as the holy Ghost saith, Heb. 13.15. that praise and thanksgiving to God, which is the fruit of the lips (for so he calls it) is a pleasing sacrifice to God through Christ: And he subjoins, Vers. 16. To do good, and to distribute forget not: for with such sacrifices God is pleased.

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

Thus then we are to conceive the Apostles meaning in these words:

That you and I, and all true Believes, both of the Jews and Gentiles, should bring forth such thoughts, such affections, such words and deeds, as are holy, heavenly, divine, and spiritual, and as it were begotten of God, that we should even think, speak, and do such things as come from Christ, and from the Spirit of Christ, and have the Spirit of Christ the worker of them, and are also pleasing to God through Christ, and such as he in his mercy will crown with the reward of eternal life.

First here observe we the change of the person. [Obser.] The Apostle having said before: So ye, my Brethren, are dead also to the Law, by the body of Christ, that ye should be unto another: Here he saith, that we should bring forth fruit unto God: thereby (no doubt) intimating thus much, that not only the believing Romans, and other true believers, amongst them who were newly converted and brought to believe in Christ, and as it were newly married to Christ, but that himself and others also that were of longer standing in Christ, and had been longer married to Him, ought to bring forth good and holy fruits both in their hearts and lives: hence note we in a word,

That none of those that hold themselves married to Christ, [Doctrine.] are to think themselves at any time exempted from bringing forth fruit to Christ: even such as are most holy, and most regenerate, and have been longest married to Christ, must still be as it were child-bearing to Christ, and must still bring forth good and holy fruits, yea, the longer men are married to Christ, the more fruitful must they be to Him, and the more must they abound in holy, heavenly and divine thoughts and affections, words and actions. Psal. 84.7. it is said of the people of God, that they go from strength to strength, till everyone appear before God in Zion. And Psal. 92.14. that such as be planted in the house of God, they flourish, and they still bring forth fruit, yea, in their old age. And the Apostle thus prayed for the Philippians, Philip. 1.9. that their love might abound more and more. And then Verse 11. That they might be filled with the fruits of righteousness, which are by Jesus Christ unto the praise and glory of God, (that is) such holy fruits as are brought forth by the power and working of his Spirit; and indeed there is no time, wherein such as are married to Christ, are past child-bearing to Christ, and past bringing forth of fruit to him: it is not with them as it is with women, Gen. 18.11. when they are old and stricken in age, when they are past children: no, no, there is no such time with them that are married to Christ, they are never past fruitfulness and child-bearing to Christ, and therefore they are not to cease to bear and to bring forth fruit to him: but the elder they grow, the more are they to abound in good and holy fruits, the more fruitful are they to be in every good thought and affection, and in every good word and work.

But alas, how far from this are many in the world, [Use.] that hold themselves such as belong to Christ and to be married to him! Do they continue, as it were child-bearing to Christ? do they, the elder they grow, the more increase, and the more abound in good and holy fruits? Oh no, many there be, that the more they grow in years, the colder and the more backward they become to every good and holy duty. May we not observe a general decay and declining & going backward in good things? Where is that Zeal, that love to Religion, that earnestness and that forwardness in good things, that we have heard of, or have known to be in men and women heretofore? Nay, be there not some that we can remember, who have been heretofore, or at the least seemed to be forward in Religion, and zealous in good things, that were wont to be careful to sanctify the Sabbath, to keep good order in their houses, to instruct their families, to use Prayer constantly, that now are not only not so well affected to Religion, and not so forward in good things as they have been, but are even quite fallen from them, and are now carried away with the sway and with the evil examples of the time?

Well, to them I say no more but this: In a word, let them know that their case is fearful, and that I may not only say it, but prove it to them, let them look, 2. Pet. 2.20, 21, 22. saith the Apostle, If after they have escaped from the filthiness of the World, through the knowledge of the Lord, and of the Savior Jesus Christ, are yet tangled again therein and overcome, the latter end is worse with them then the beginning. [ 21] For it had been better for them, not to have known the way of righteousness, then after they have known it, [ 22] to turn from the holy Commandment given unto them: but it is come unto them according to the true Proverb, The Dog is returned to his own vomit; and the Sow that was washed, to the wallowing in the mire. Yea certainly, such as in their old days grow cold in good things, and in good duties, and in bringing forth good fruits to God, do give more then a probable sign, and it is more then probable, that they were never married to Christ, and never made one with him. For, is it old age that can hinder his working? No, no: deceive not thyself, if thou be married to Christ, thou shalt find thyself quickened by him, and made able to bring forth fruit to God, yea, to bring forth more and more good and holy fruit in thine old age. And if it be not thus with thee, it is a fearful sign that thou wast never married to Christ.

Now further, [Obser.] in that the Apostle having said that the true believing Romans, and other true believers, should be married to Christ, and to him raised up from the dead, and he subjoins to it that they should bring forth fruit to God, we may easily conclude, and gather thus much,

That the state of a true believer is no barren state; [Doctrine.] true believers are not barren and fruitless, but being married to Christ, they are fruitful, and they are, as it were, child-bearing to Christ, and they bring forth good thoughts, affections, words and actions, as children to Christ their husband, and as fruits to God, it is the end of their being married to Christ, and doubtless they make not the end of their marriage frustrate: and hence it is that they are compared to fruit-bearing trees, Psal. 1.3. They are said to be trees planted by the Rivers of waters, which bring forth fruit in their season. Yea, they are said to be so planted, as that in respect of their rooting, they feel not when the heat cometh, the year of drought cannot make them cease yielding fruit. Jer. 17.8. and Isai. 61.3. Trees of righteousness: and the planting of the Lord. And Cant. 4.16. the Church is said to be as a Garden, yielding pleasant fruit. And to these I might add many like testimonies, all pointing to this Truth, that true believers are fruitful, and do bring forth good and holy fruits, and being married to Christ, they are, as it were, child bearing to Christ, and do bring forth good thoughts, affections, words, and actions, as children to Christ. And indeed this cannot be otherwise. The reason and ground of this truth is this;

True believers being married to Christ, [Reason.] they have spiritual fellowship with Christ, they are made partakers of the Spirit of Christ, and of the life of Christ, even of the spiritual life of grace; and where the Spirit of Christ is, and the life of grace, there cannot but be fruitfulness in all good thoughts, affections, words and actions: and therefore, as many as are married to Christ, they are fruitful, and they certainly bring forth good and holy fruits both in mind and heart, and in word and deed.

Now this may serve as a ground of trial to everyone [Use.] of us, touching our fellowship and communion with Christ Jesus: Doest thou persuade thyself, that thou art married to Christ, that he is thine husband, and that thou hast heavenly fellowship with him? Certainly, then thou art not barren, but thou art child-bearing to Christ, thou art partaker of the Spirit of Christ, and of the life of Christ, and thou bringest forth good and holy fruits, thy mind is full of good thoughts, thy heart full of holy and beauenly affections, thy mouth full of good and gracious speeches, thy life abounds with good and holyactions of piety, of equity, of justice, of love, and of mercy: and if it be thus with thee, thou mayest with comfort assure thyself, that thou hast Christ to thine husband, and that thou hast sweet and heavenly fellowship with Him.

But on the other side, if thou find it not thus with thee, but that thou art barren of all good thoughts, affections, words and deeds, and that rather thine head is full of wicked thoughts, thine heart full of wicked lusts, and thy mouth runs over with cursing, swearing, and the like, and thy life abounds with many foul and gross sins; deceive not thyself, if thou think that Christ is thine husband, and that thou hast fellowship with him, it is but a fancy; and if thou say so, thou art no better then a liar, the holy Ghost hath given thee the lie, 1. John. 1.6. If we say that we have fellowship with him, and walk in darkness, that is, in ignorance and sin, we lie, and do not truly, we deceive our selves. And herein many deceive themselves. How many be there that are altogether barren of those holy fruits the Apostle reckons up, Gal. 5.22, 23. Love, joy, peace, long suffering, gentleness, goodness, faith, meckenesse, temperance? Nay, how many be there, that abound with the contrary fruits? Instead of love to God and Men, they abound with contempt of God, of his Word and Ordinances, and with hatred of his Children. Instead of spiritual joy, they abound with carnal joy, rejoicing in sin and in the works of the flesh: and so we might instance in the rest. Instead of temperancy & moderation in meat, drink, apparel, and other outward things, how do many abound in the contrary fruits! they give themselves to surfeiting & drunkenness, to pride in apparel, never more then in these days; yea, the more this sin of pride in apparel is spoken against, the more it abounds. Can such persons persuade themselves that Christ is their husband? If they do; certainly they deceive themselves: Do but in reason consider it; Doest thou think Christ is thine husband, and yet thou bringest forth fruit, not to Him, but to the Devil, and to the lust of thine own heart? Surely, then thou playest the Whore and the filthy Strumpet; and if thou wilt needs say that Christ is thine husband, and thou wilt thrust thyself under his name, and he shall bear thy name, and thou wilt bear the name of a Christian, then know that thou canst look for no comfort by him, or from him, he is a jealous husband, he will one day come and take thee tardie, even playing the Whore with his utter enemy, and then the fire of his wrath and jealousy shall burn thee down to the bottomless pit of hell.

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

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

The consideration of this may be an excellent motive, to stir us up to have our hearts and minds abounding with good thoughts and affections, and our lives with good words and actions: for why? the Lord is as well pleased with them through Christ, as with his own begotten children; they are as sweet fruits to him, and most pleasing to him in Christ, and he will reward the least good action of ours, coming from the root of a lively faith in Jesus Christ, with no less then the reward of eternal life and glory. Come we to the fifth and sixth Verses.

Our Apostle having before made known, that the true believing Romans, and other true Believes, were freed from the Law their former husband, and married to Christ, and being married to Christ, that they should bring forth fruit to him, that they should be, as it were, child-bearing to Christ: In these two Verses he doth farther amplify that particular of bringing forth fruit to Christ, by a comparison à paribus, and further shows, that it was meet and fit that himself & other true believers, being married to Christ, should bring forth fruit to him: and thus be reasons (for the fifth Verse is inferred as a reason on the former) as appears in the word (For.) As when we were under the Law, and married to the Law, we brought forth fruit answerable to that condition: So now, being freed from the Law, and married to Christ, it is very meet, equal and fit, that we should bring forth fruit to him, in all equity and reason we are bound so to do. That is the general drift and purpose of the Apostle in these two Verses.

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

First, [ 1] the Apostle delivers the state and condition of himself, and other true believers, being under the Law, in these terms (in the flesh) He saith, When ye were in the flesh; and consequently, Under the Law, and married to the Law.

And then he saith not barely, [ 2] that himself and other true believers being in that state, brought forth fruit answerable to it, but he sets down the cause, and discovers the root, whence such fruit came, as that it came from the motions of sins, describing those motions, that they were by the Law. The motions of sins which were by the Law. And then he makes known the power and working of those motions, together with the subject wherein they wrought, as that they had force and working in their members; had force in our members.

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

For when we were in the flesh. ] The word Flesh hath many acceptions in Scripture; here it is put for the corruption of nature, even for that corruption and sin, in which men are conceived and borne, as Psal. 51.5. I was borne in iniquity, and in sin hath my Mother conceived me. And so the Apostles meaning is this, When we were in the corruption of nature, in our natural state and condition, not regenerate, not partakers of the Spirit, and of the life of grace, for these two are opposed and set one against the other, Rom. 8.9. Now ye are not in the flesh, but in the Spirit. So that to be in the flesh, is to be unregenerate, and to be altogether fleshly. Jude Epist. verse. 19. These are fleshly, having not the Spirit, (the motions of sins) or as it is in the Original, the passions or sufferings of sins.

Now by these passions or sufferings of sins, the Apostle understands those evil motions, that are continually stirred up by in-borne corruption in the heart and mind, even those evil stirrings that do continually arise from the corruption of nature in the heart and mind, and do incite and stir up a man, and as it were follicite him to sin, and they are called passions or sufferings of sin, by a Metonymy, because they do molest and trouble a man, and affect his mind, (in deed with his will) he being willing to be so troubled so long as he is in his natural state and condition; yet (I say) they do continually trouble him, and they give him no rest, they will not suffer him at any time to rest, but are ever pricking him forward, drawing, egging and enticing him to sin, as I am. 1.14. Every man (saith the Apostle) is tempted, when he is drawn away by his own concupiscence and is enticed; therefore they are called passions or sufferings of sin, (which were by the Law) that is, which were occasioned by the Law, the corruption of nature taking occasion by the commandment; as Vers. 8. to send forth those evil motions; (had force) that is, had power, and as it is in the new Translation, did work, or bad a powerful and effectual working: for so the words following signify, (in our members.) By members in this place, we are to understand not only the parts and members of the body, but by a Synecdoche, the powers and faculties of the soul; (to bring forth fruit unto death.) To bring forth deadly fruit: the meaning is this: To bring forth all manner of sins, which indeed are deadly, and of themselves bring death and destruction both to body and soul, Rom. 6.21. The wages of sin is death. Thus then conceive we the Apostles meaning in this Verse, as if he had said:

For when we were in the corruption of our nature, in our natural state and condition, when we were unregenerate, then the evil motions that did continually arise in our hearts and minds, from our in-borne corruption, and evermore solicit and stir us up to sin, and were occasioned by the Law, had power and full working in the powers of our souls, and in the parts and members of our bodies, even to the bringing forth of all manner of sins, which of themselves bring death and everlasting destruction both of body and soul.

Observe with me the reason here used by the Apostle, [Obser. 1] on that he said in the Verse before, that himself and other true believers, being married to Christ, and to him raised from the dead, should bring forth fruit to God; thus he reasons; When we were under the Law, and married to the Law, we brought forth fruit answerable to our condition; therefore now being freed from the Law, and married to Christ, it is fit, and it is very meet and equal, that we should bring forth fruit to him: hence note we thus much:

That true Believes, [Doctrine 1] such as hold themselves married to Christ, are to bring forth fruits answerable to that holy and excellent condition, as heretofore when they were in their natural state, they brought forth fruit suitable to that state, so now being set out of that state, and set into the state of grace, and married to Christ, they are to bring forth fruit fitting and agreeing to that excellent condition.

And to this purpose we find many exhortations in the Book of God. Ephes. 4.1. I pray you, saith the Apostle, that ye walk worthy of the vocation whereunto ye are called. [ 17] And, Vers. 17. This I say therefore and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in vanity of their mind, [ 18] 18. Having their cogitations darkened, and being strangers from the life of God, through the ignorance that is in them, because of the hardness of their heart: [ 19] Ver. 19. Which being past feeling, have given themselves unto wantonness, to work all uncleanness, even with greediness. [ 20] But (saith he) Vers. 20. Ye have not so learned Christ. Philip. 1.27. Let your conversation be as it becometh the Gospel of Christ. And to these we might add many like exhortations, all making this manifest, that true believers being called, justified and sanctified, and espoused and married to Christ, are to bring forth fruit answerable to that holy and excellent condition; and there is reason for it, namely this:

To this end they have fellowship with Christ, [Reason.] and are made partakers of the life of grace, that they should express it in the fruits of it in their lives, that they should bring forth fruits answerable to that grace.

Doest thou then persuade thyself, [Use.] that thou art married to Christ, and that thou hast heavenly fellowship with him? Then remember that thou art to bring forth fruit answerable to that holy and that excellent condition, thou art to show forth the virtues of him that hath called thee out of darkness into his marvelous light, 1. Pet. 2.9. Far be it from thee to conform thyself to the lust of thy former ignorance, and to think, speak or do as thou didst, when thou wast in thy natural state and condition. And herein some are justly to be taxed, even such as I am persuaded are married to Christ, they yield too much to the corruption of their own hearts, and they too much follow the fashion of the World. Oh consider that these are not fruits answerable to thine holy condition, & thus think with thyself, when thou art set on by Satan, and when thine own corruption is stirring (as in the best it will be stirring) & enticing thee to any known sin, think thou with thyself, Is this a fruit answerable to my holy condition? shall I that am sanctified, and made partaker of the life of grace, carry myself as those that are profane, and as yet in their natural state? shall I that am married to Christ the Lord of life and glory, think, speak, and do as those that are wedded to the lusts of their own hearts? No, no; far be it from me: thus meditate, and thus think with thyself, and withal remember that thou yielding to the corruption of thine own heart, and thou being overtaken with pride, covetousness, or the like, it is a wound to thy conscience, it brings dishonor to God, it is a disgrace to thy holy condition, it is a scandal to the weak, it hardens others in a wicked course, and it opens the mouths of the enemies of the Gospel: Think on these things, and take heed of yielding to the lusts of thine own heart, labor thou to express that life of grace that is in thee, in the fruits of it, and to bring forth fruits answerable to thine holy condition; for certainly if thou do not, the wicked that express the former course of life, shall stand up & be a witness against thee, at the day of judgment.

In the next place observe with me, [Obser.] how the Apostle sets forth the state and condition of himself and other believers, when they were under the Law and in their natural condition; he saith not, When the flesh was in us, but, When we were in the flesh; for the best of God's children have flesh and corruption in them: but to be in the flesh, is far more, as to say, that a man is in drink or wine, is more then to say, that wine or drink is in him; for that may be in the best and in the most sober: so indeed to be in the flesh, is to be altogether fleshly, and to be nothing but flesh and corruption. Hence then we are taught to see, what is the state of such as be yet unbelievers, and as yet unregenerate, namely this:

They are altogether fleshly, [Doctrine 2] they are nothing but a lump of flesh, even a lump of sin and of corruption, they are drenched in sin, and, as it were, over head and ears in the mire and filthy puddle of sin, their minds, their wills, their affections, all the powers of their souls, and all the parts of their bodies, are altogether fleshly, and throughout defiled with sin. And thus the Lord speaks of Jerusalem, Ezech. 16.6. When thou wast in thy blood, not when blood was in thee: and thus Peter spoke of Simon Magus, Act. 8.23. Thou art in the gall of bitterness, thou art even overwhelmed in sin. And hence it is that the Apostle saith, that the Ephesians before their conversion, were darkness, Ephes. 5.8. And of the Colossians, Chap. 1.21. he saith, That their minds were in evil works. And many like testimonies clearly show the truth of this point, that unbelievers and unregenerate persons, are nothing but a lump of flesh, a lump of sin and of corruption; and the reason is given, John. 3.6.

That which is borne of the flesh, [Reason.] is flesh: it is nothing but flesh, and a lump of corruption, and it cannot be otherwise; for as Job saith, Job 14.4. Who can bring a clean thing out of filthiness?

Now this being so, [Use.] that unbelievers and unregenerate persons are nothing but a lump of sin, it serves first to discover to natural men and women, their fearful state and condition; for why? are they nothing but a lump of sin? certainly, then nothing can come from them but sin, they can do nothing but provoke God's wrath against them in everything they do, even their best actions, their hearing of the Word, their Prayers, and the like, are sins to them. Men commonly please themselves much in this, that they live civilly, deal justly and truly in the world, hear the Word of God, and the like. Alas, this they may do, and yet be in the flesh: and so long as they are in the flesh, they can do nothing pleasing to God, Rom. 8.8. They that are in the flesh, cannot please God, And, Pro. 15.8. it is said, that the sacrifice of the wicked is abomination to the Lord.

Again, this being so, that unregenerate persons, are nothing but a lump of sin, it may serve to pull down the pride of many that look big, & carry their heads aloft, and show forth the pride of their hearts in their speech, in theri gesture, in their apparel, and the like: if they well consider it, they have cause to hang down their heads, and to cover their faces for shame; for, what are they? Nothing but a lump of sin, and a dunghill of corruption; why then should they make themselves as painted Sepulchers? what cause hath the Leper to be proud, or the poor Lazer, who is full of botches and byles from top to toe, to set out himself in goodly apparel and in rich array? Such is thy case, thou that art unregenerate, and as yet in thy natural state and condition, thou art full of filthiness, and full of corruption in all the powers of thy soul, and in all the parts and members of thy body; and therefore thou hast no cause to set out thyself in thy vain and garish attire. Such as stand for the maintenance of pride, say, You know not what to prescribe, and how we are to attire our selves. Why, thine own corruption and filthiness may teach thee how thou art to attire thyself.

The next thing we are to mark, is this, the Apostle having said that himself & other true believers when they were in their natural state, they were in the flesh, he saith not barely, that then they brought forth fruit answerable to that state and condition, but he discovers the cause and root whence such fruit came, as that it came from the motions of sin that then were powerful, and had an effectual working in them. He saith, When we were in the flesh, the motions of sins which were by the Law, had force in our members to bring forth fruit unto death. Hence we are given to understand thus much:

That the cause of all sin is in our selves, [Doctrine 3] all manner of sins that men commit, come from a root within themselves, that men break out by swearing, and lying, and killing, and stealing, and whoring, as it is Hos. 4.2. and by all sorts of sins. It comes from those motions of sins that arise in their hearts and minds from their own corruption; this we see clear from this Text, and for this we have further plain evidence of Scripture. Matth. 15.18. saith Christ, The things which proceed out of the mouth, come from the heart, and they defile the man: and then he subjoins, Vers. 19. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders. As if he had said, All defilement of man by sin, whatsoever it is, it comes from within, it comes from the inward lust and corruption stirring up evil motions in the heart and mind, that is the very root of all sins. I am. 1.13. saith the Apostle, Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man. Then Vers. 14. [ 14] and 15. But every man is tempted, when he is drawn away of his own concupiscence, [ 15] and is enticed. Then when lust hath conceived, it bringeth forth sin, and sin, when it is finished, bringeth forth death. Isai. 59. from the beginning the Prophet complaing of the great and grievous sins of the wicked of his time, as that their works were works of iniquity, and the work of cruelty was in their hands, Vers. [ 6] 6. their feet, their hands, their lips, their tongues, and all the parts and members of their bodies were set to work mischief, [ 7] & did bring forth sin. Ver. 7. he adds this as the cause and root of all, that their thoughts were wicked thoughts. And so, Gen. 6.6. it is said, that the wickedness of man was great in the earth. And this is assigned as the cause of it, that all the imaginations and thoughts of his heart were only evil continually: there were evil motions continually stirred up in the hearts & minds of men; and thence it was that they became so monstrously wicked, and broke out into most fearful and horrible sins, and indeed that the cause of all sin is in our selves, may be further confirmed by this, as the reason and ground of it:

It is the corruption of our nature, [Reason.] even our in-borne corruption, that gives matter and being to every sin: were it not for the corruption of nature, even the corruption that is within our selves, the Devil could not fasten any temptation on us, neither could the World, with all the allurements and baits of it, draw us to any sin; the parts and members of our bodies, are indeed as Porters to let sin into the soul, from outward objects, but they could not so do, were there not corruption and sin in our selves. Christ lived and conversed in the world as we do, & all the baits and allurements the world could afford, were offered to him, to draw him to sin, yea, we read, Matth. 4.8, 9. that the Devil took him up into an exceeding high Mountayne, and shown him all the Kingdoms of the World and the glory of them, and said to him, All these will I give thee: and yet he could not fasten any sin upon him, and why? Surely, because there was no corruption in him, there was nothing in him, to give matter and being to sin, as himself saith, John. 14.30. The Prince of this world (that is, the Devil) cometh, and hath naught in me: hath no matter to work on me. This makes it clear, that were it not for the corruption of nature, neither the Devil nor the World could draw us to any sin.

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

This being so, that the corruption of nature gives matter and being to every sin, and that the Devil and the World could not draw us to any sin, were it not for our own in-borne corruption; it must needs follow, that the cause of all sin is in our selves, and that all manner of sins that men commit, come from a root within themselves, even from the evil motions that are stirred up in their hearts.

This first serves to teach us, [Use 1] where we are to lay the blame of our breaking out into any foul sin: when we break out into any sin whatsoever, that brings God's punishing hand on us, and we feel the smart of it on our souls, or bodies, or both, we must learn to lay the fault and cause of that sin, where it ought to lie: we are not to seek for the cause of it, or to lay the blame of it on anything out of our selves; In our selves, even in our own bowels is the cause of that sin; It is the fashion of most men to post off the fault and blame of their sins from themselves, and to lay it on something out of themselves, as on the times in which they live, on their callings and conditions of life, on the provocations of others, on the command or example of others, on their destinies, as they use to speak, on the Devil and the like; as say some, Oh, the times are such, and we live in such a time, as unless we do as the time serves, unless we frame our selves according to the course of the Age and Time in which we live, we should be accounted nobody, or there were no living for us in the world, or our callings and conditions are such, as we cannot do otherwise then we do: we are Chaundlers, Victualers, or the like, and we must needs sell our commodities upon the Sabbath day to our Customers, or else we should lose their custom, and so overturn our trading, and beggar our selves. Alas, we have wives and children, and many that depend upon us. Some again say, They are provoked by others to this or that sin; as you shall hear a quarrellous and troublesome person lay the fault of his fretting, and chafing, and breaking out into cursing, swearing, and railing, and the like, on others that provoke him to it: Oh, he abused me, and such dealing would anger a Saint, and stir up any man to speak. And do not Thieves and other Malefactors, when they are brought to some open shame or punishment for their faults, usually cry out and say, Oh, woe worth such a man or such a woman, that ever I knew them! had I not fallen into their company, had not they drawn me to do evil, I had never come to this. And so some lay the blame of their sin, on the command of others; as a servant thinks he is free from blame, if he lie or swear, or cozen, and the like, because his Master bids him do so. And some having committed some foul sin, Oh, say they, it was my destiny, I was ordained to it, or the Devil ought me a shame, and now hath paid me. Thus and many other ways do men post off the fault and blame of their sins from themselves: but alas, they deceive themselves; we must take notice of it, that the cause of every sin we commit, is in our selves.

I grant that the age and time in which thou livest, thy calling, thy condition, the provocation of others, and the like may be some occasion of thy sin: but certainly thine one corruption, the evil motions that are stirring in thine own heart, are the cause of it; and the cause of thy sin rests in thine own bosom; and therefore blame not the time, thy calling, the provocation or commandment of others, or any other thing but thyself: no, no, lay not the fault on the Devil himself, howsoever, as James saith, I am. 3.6. thy tongue be set on fire of hell (that is) of the Devil, yet know this for a truth, that the Devil could not use thy tongue, or any other part of thy body, as an instrument of sin, were it not for the corruption that is within thee; that is both the fire and suell of sin, and that gives matter and being to every sin thou committest. And therefore learn thou to lay the fault where it ought to lie, even on the wickedness of thine own heart, and the evil motions that arise in thine heart, and be humbled for them.

Again, is it so, [Use 2] that the cause of all sin is in our selves, and all manner of sins that we commit, come from a root within our selves, even from the evil motions that are stirred up in our hearts? then above all things, we must look to the purging of our hearts from sinful motions and lusts. Wouldst thou purge out the lust or pride that is in thine eye? Thou must labor then to purge out the lust that is in thine heart; for that fills thine eye with lust: it is but in vain and to no purpose, and it is but a prepostrous course, to go about to purge thine hands, thy feet, thy tongue, &c. from sin, so long as thine heart abounds with evil motions and lusts. For example, it is but in vain for thee to seek to hold thine hand from violence and fraud, if thine heart be like Ahab's heart, if there be in thee a secret liking of thy Neighbors goods, tickling and delighting thine heart, and causing thee to wish, Oh, would such an house, or such a plot of ground were mine! for that evil motion, and that root of covetousness will at one time or other send forth bitter fruits. Oh then, labor thou not only to cleanse thine hand, but to purge thine heart thereof, as wheat, I am. 4.8. Labor to stock up the root of sin, even to mortify and kill the evil motions and lusts that are stirring in thine heart, and when thou doest humble thyself for sin, and doest bewail any particular sin wherein thou hast lived and lain, look thou go down to the root of that and of all thy other sins, even the corruption of thy nature, and the evil motions stirring in thine heart, and be humbled for them especially. Psal. 51. we read, that when David bewailed his foul sins of Adultery and Murder, he did not rest in bewailing of them only, but he went down to the root of them, and of all his other sins, and cried out Verse. 5. Behold, I was borne in iniquity, and in sin hath my Mother conceived me. As if he had said, Alas, here is the cause of these foul sins of mine, even the corruption of my nature, and the evil motions and lusts of mine own heart.

Thus must thou do in bewailing any known sin; thou must go down to the root of that, and of all other thy sins, and bewail that: for otherwise thou mayst bewail some gross actual transgression through self-love, fear of shame or punishment; and so deceive thyself: and therefore remember thou, in bewailing any known actual sin, to go down to the root of that, and all thy other sins, thy corruption of nature, and thy evil motions that are in thine heart, & be chiefly humbled for them, and then through God's mercy thou shalt find place to true repentance, even such repentance as is joined with true faith, apprehending the merit of Christ his death, for the pardon of all thy sins.

Before we leave this, an objection is to be answered. [Object.] Some may say, that there be some sins that come not from a root within our selves; for example: Impatient and strange behavior, raving, and haply uttering forth of blasphemous speeches, in time of some sore, and some strange and violent disease. Those sins sometimes come not from a root within men themselves, but only from their disease. And again, there be sometimes evil thoughts, even thoughts blasphemous, directly against the Majesty of God, that are conuaid into the mind of man or woman, only by the Devil, and arise not from the corruption of nature: and therefore it seems not to be generally true, that the cause of all sin is in our selves.

For answer to this; [Answ.] We must learn rightly to conceive this point before delivered; we must know, it is to be understood of all the sins that we commit, and are our sins, and such sins, as, without God's mercy, shall be laid to our charge: and being so understood, we shall easily see, that this objection makes not against the truth of it: for why? Impatient and strange behavior, raving and the like, coming only, as it is confessed in the objection, from the violence of some disease: they may come not only from the extremity of the disease, but also from a root of bitterness that is within, even from a corrupt heart, and from a galled conscience:) but if they come only from the violence and from the extremity of the disease, as they do in God's children, certainly then they are not their sins, but the sins of their disease, and they shall never be laid to their charge.

And again, if evil thoughts, thoughts of blasphemy, be conuaid into the mind of man or woman, only from the Devil, assuredly they are not their sins, but the Devils sins, and he shall answer for them; they are their crosses, not their sins, and they shall never be laid to their charge, unless they entertain them, and give consent to them. And so the objection made, doth not overthrow the general truth of this Position, That the cause of all sin is in our selves, if it be rightly understood, namely, of such sins as we commit and are our sins, and without God's mercy shall be charged upon us: because the sins mentioned either come only from the disease, and so are not our sins, but the sins of the disease, or come only from the Devil; and so are not our sins, but the sins of the Devil, and he shall answer for them.

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

That such as are yet in their natural state and condition, [Doctrine 4] are continually troubled and molested with evil motions stirring in their hearts and minds; an unregenerate person is never at quiet, but continually hailed and pulled this way or that way, by his own passions and the evil motions of heart and mind, they give him no rest, but are ever pricking him forward, and stirring him up to sin: and hence it is that the Apostle James, Chap. 4.1. saith, that the evil motions and lusts that are stirring in the hearts and minds of men, do sight in their members: they are ever fighting, and warring, and troubling, and molesting them. Whence, saith he, are wars and contentions amongst you? Even of your lusts that fight in your members. 1. Pet. 2.11. saith the Apostle, Dearely beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly lusts, which fight against the soul, which trouble and disturb the peace of the soul, and disquiet them, and will not suffer them to be at rest. 2. Tim. 3.6. The Apostle describing simple women, that are carried away as a prey, by hypocritical and cunning Seducers, Cornercreepers, he thus speaks of them, that they are laden with sins: and he adds further, that they are led with diverse lusts, or as the word signifieth, They are acted and moved, they are impelled and driven this way and that way, by many evil motions and lusts. These places do sufficiently clear and confirm the truth of this Conclusion, that unregenerate persons are never at quiet, but continually hailed and pulled this way & that way by their own passions; as by Lust, by Anger, by Envy, by Covetousness, by Pride, and the like, and by the evil motions of their own hearts and minds: and the reason of this is,

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

And therefore it must needs be, that such as be in the flesh, and be yet unregenerate, they are continually pulled and drawn this way, and that way (though willingly of their own accord) by their own passions, and the evil-motions of their own hearts and minds give them no rest at all. [Use 1]

Here then take we notice of the miserable condition of unregenerate persons, even of such as yet are in their natural state and condition; they are in a miserable taking. If a man were so troubled and vexed in his body, that he could take no rest night nor day, but that his body were continually molested, tumbled, and tossed up and down, and as it were continually on the rack, and that whether he sit, or stand, or lie down, all were one, he could find no ease, no intermission of his trouble and vexation, that man would hold himself, and that justly, in a pitiful plight, and a miserable taking. Now thus it is with an unregenerate person, in regard of his soul; his soul is never at rest, his soul is continually without any intermission hailed and pulled, tugged and drawn this way and that way, by his own passions and perturbations, his soul is continually troubled either with lust, or envy, or anger, or fear, or carnal love, or carnal joy, or with one unruly passion or other, and is never at quiet; and that is a miserable condition if men had eyes to see it: indeed unregenerate persons see not their misery in this respect, their unruly passions and distempered affections blinding their minds, and dazzling and dimming their judgments; but therein is their misery doubled on them and their danger is far greater in that respect: for thence it comes that they willingly embrace their own trouble, and go on in it with pleasure. Unregenerate persons may please themselves, because they enjoy outward peace and prosperity, and have all things at will, and that heart can wish in the world: but alas, what is that, so long as there is within, even in their souls, a seed-plot of trouble and disquietness, and their souls are never at rest, but are continually hailed and pulled this way and that way, by their own unruly passions? and as the Lord saith by his Prophet, Isai. 57.20. They are like the raging Sea that cannot rest, whose waters cast up mire and dirt continually. Oh, so long as they be in that case, they are in a miserable taking, and if they had eyes opened to see it, they would so think, and so judge of themselves. And indeed for a second use of the point:

In this respect, God's children, [Use 2] such as are truly regenerate, are exceedingly bound to magnify God's mercy, that he of his mercy hath vouchsafed to set them out of that miserable condition; to have the heart and mind continually tugged and drawn this way and that way with unruly passions, and with the motions of sins, is a most miserable thing. Now this God's children are freed from; indeed they have sometimes unruly passions in their souls, as I am. 5.17. it is said, HELIAS was a man subject to like passions as we are: but they are not continually troubled with them, as the unregenerate are; unruly passions are as strangers, that now and then come; not as home-dwellers; they have no continual residence and abode in their hearts. And let all God's children be mindful to bless God, as for other mercies, so for this as a special mercy, that they are freed from the continual trouble of their own unruly passions.

Now here we see, that the Apostle calls these motions: he speaks of the motions of sins; his meaning is, [Note.] that they were evil motions: and hence it is clear against the Papists (I will but only name it) That the first motions that arise in our minds from the corruption of our nature, are evil, and are sins, though consent of will do not follow: and all sins are not voluntary, as the Papists teach: for there may be some motions in the mind, that want conformity with the Law of God; and being such, certainly they are sins, whether they be with consent of will or no, and though we give no consent to them, yet they are sins. I will not further stand on that.

The next thing to be observed is this; the Apostle adds (which were by the Law) not meaning that those motions of sins had their being from the Law, as if the Law had given being to them, as some ancient Heretics thought, misconceiuing the Apostles meaning: but that they were occasioned by the Law, as Vers. 8. he saith, Sin took occasion by the commandment. How sin was occasioned by the Law afterwards.

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

That what thing soever being needful to be known, [Doctrine 5] is in one place of Scripture obscurely delivered, the same is in another place more plainly expressed. The Scripture is sufficient in it self for the answering and resolving of all necessary doubts. For example, to insist in some particulars, Gen. 17.10. Circumcision is called the Covenant: and, Vers. 11. the sign of the Covenant. Exod. 12.10, 11. The Paschal Lamb is called the Passover: and, Vers. 27. The sacrifice of the Lord's Passover: and so that form of speech used by Christ in the institution of the Sacrament of the Lord's Supper, which the Papists so much abuse and pervert, to prove the real presence of the Body and Blood of Christ in the Sacrament after a corporal manner, is plainly expounded both by Christ himself and by the Apostle Paul: for when Christ saith, Do this in remembrance of me: and the Apostle, 1. Cor. 11.26. As often as ye shall eat this Bread, and drink this Cup, ye show the Lord's death till he come: they do plainly show, that that phrase of speech is thus to be understood, that the Bread and Wine in the Sacrament are visible signs, and representations of the Body and Blood of Christ. I might insist in many more particulars, showing this to be the truth: That what thing soever is needful to be known, is in one place of Scripture obscurely delivered, the same is in another place more plainly expressed, and the reason of this is given by the Apostle, 2. Tim. 3.15.

The Scripture is able to make wise to salvation, [Reason.] it is a perfect rule of holiness and righteousness, it contaynes all things needful to be known, believed and practiced; and therefore it is sufficient in it self to answer and resolve all necessary doubts. And it being so, that what in one place of Scripture is obscurely delivered, being needful to be known, is in another place more plainly expressed, it must needs be granted,

That the Scripture is the best expounder of Scripture, [Use.] and the best way to expound Scripture, is by Scripture it self, and we for our parts must learn to apply Scripture with Scripture, we must so apply one place of Scripture, as that we forget not another that may help us in the right application of it: for this is that wherein the Devil and their own corrupt hearts deceive many; they apply one place of Scripture, not considering of another that may teach them rightly to apply it. For example, many hale and pull to themselves the comfort of such places of Scripture as set forth God's mercy, and make known that God is rich in grace, and abundant in pity and compassion, when haply they turn the grace of God into wantonnesses, and are such as walk after the stubbornness of their own hearts, and go on with an high hand and stiff neck in a course of sin, adding drunkenness to thirst, yet they persuade themselves they shall find mercy from the Lord: and why? God is rich in mercy, never remembering, that God's mercy and truth go together, Psalm. 25.10. and to apply those places of Scripture that sound forth God's mercy, with that speech of Moses, Deut. 29.20. that God will not be merciful to such, but the wrath of the Lord, and his jealousy shall smoke against them, and every curse that is written in the book of God shall light upon them: never thinking on that rule of the Apostle, Gal. 6.16. teaching them to whom mercy belongs (namely) to such as walk after the Apostles rule. So some in another case take hold of that sentence, Mat. 20.15. Is it not lawful for me to do as I will with mine own? (which indeed is a peculiar privilege belonging only to God) to bolster out their abuse of the good things they enjoy, and think they may use them as they list, never remembering what they are taught in other places of Scripture, that they have nothing simply their own, but that which they have, they have received of the Lord, and must be accountant to him even for every bit of bread they put into their mouths. Thus and many other ways do men apply one place of Scripture, not remembering another that might help them in the right application of it; and so indeed they miss to apply Scripture; [Note.] and so doing, that Scripture to them, is not the Word of God, but their own conceit, and they profane the holy Word of God, & make themselves guilty of a foul and fearful sin, even of taking the Name of the Lord in vain, for which he saith, he will not hold them guiltless in the third Commandment.

Learn we then to apply Scripture with Scripture, even so to apply one place of Scripture, as that we forget not another that may help us in the right understanding of it; for then only shall we find the Word of God as it is in it self, a Word of sweetness, and sound comfort. It followeth, (had force in our members to bring forth fruit unto death.)

In these words the Apostle makes known the power and working of evil motions that were in himself and other true believers, [Obser.] when they were in the flesh, that then those motions had a powerful and effectual working to bring forth sin in the powers of their souls, and in the parts and members of their bodies. Hence then we may easily see this conclusion laid before us.

That the evil motions, [Doctrine 6] that are stirring in the hearts and minds of unregenerate persons, are no weak and feeble motions, but they are strong, and powerful, and prevailing motions, they are energeticall and working motions, and they do strongly prevail, even to the bringing forth of evil fruits in their souls and bodies, in all the powers of the one, and in all the parts & members of the other. If an evil motion, a stirring to sin, arise in the heart of an unregenerate person from his own corruption, it carries him as with Wind and Tide, even with violence to sin, it will not rest till it have brought forth sin. 2. Pet. 2.14. the Apostle describing false Teachers, and Seducers, who no doubt are unregenerate, he saith of them, ver. 14. that they have eyes full of adultery: the lust that is stirring in their hearts, is so strong and so prevailing, as it fills their eyes full of adultery; yea, he adds, that their eyes are so filled with lust, that they cannot cease to sin, and the lust of their hearts is so powerful, and hath such a working in them, as it gives their eyes no rest, but makes them sin in lust and wantonness incessantly & without intermission. Pro. 4.16, 17 The holy man of God setting forth the manners of the wicked, he saith, They cannot sleep, except they have done evil, and their sleep departeth, except they cause some to fall. And, They eat the bread of wickedness, and drink the wine of violence. The motions and stirrings to sin that are in their hearts and minds, are so strong and so powerful, as they give them no rest, but make them break their sleep to do evil, and to hunger and thirst after it, as after meat and drink, when they are hungry and thirsty: we may see the truth of this in many examples; in Cain, in Achitophel, in Ahab, in Judas, and in many others.

Cain having a motion of malice and envy stirring in his heart against his brother, it was so strong and so powerful in him, that it would never let him rest, till he had imbrued his hands in the blood of his brother, Gen. 4.8. Ahithophel's heart being taken up with the motions of pride, and with an high conceit of his own wisdom, they were so strong and so powerful in him, as it made him rather lay violent hands on himself, then he would endure that his counsel should be neglected, 2. Sam. 17.23. And we read of Ahab, 1. King. 21.4. that his covetous humor, his longing desire after Naboth's Vineyard, was so strong and so prevailing in him, as upon Naboth's refusal to let him have it, it made him sick and sullen, and he would eat no bread. And we know how strong the motion of covetousness was in the heart of Judas, it gave him no rest, till he had most wickedly sold his Master, the Lord Jesus.

We might instance in many other examples of this kind; yea, common experience shows the truth of this point; we see in common experience, that the motions of sins that are stirring in the hearts of unregenerate persons, are so strong and so powerful in them, as they make them mad on sin. Do we not see, that motions to pride, stirring in the hearts of some, make them mad on new-fangles? and do not the motions of covetousness make some even mad on the World? and if they be never so little crossed, oh! they fret and storm and take on exceedingly. And how doth the lust of uncleanness prevail with some? doth it not make them, as it is, Job 24.15. wait for the twilight, and say, None eye shall see them, and disguise their faces, and seek all occasions for the fulfilling of their lust? And is it not thus with such as are stirred up to swilling and excessive drinking? doth not that evil motion stirring in their hearts, prevail more with them to draw them to the sin of drunkenness, then the voice of God in his Word, or any admonition to keep them from it? do they not run mad on that sin, and will not be turned from it? Woeful experience shows this to be most true. The reason and ground of this truth is this:

Such as be unregenerate, [Reason.] and as yet in their natural state, they have no dram of sanctifying grace to check the evil motions that are stirring in their hearts, yea, commonly the evil motions that are stirring in their hearts, are agreeable to their natural temper and disposition, to their natural inclination; and so there is not so much as restraining grace to hinder them. And therefore no marvel, though they be strong and powerful in them. And hereupon we may certainly conclude, that the evil motions that are stirring in the hearts of unregenerate persons, are not weak and feeble motions, but they are strong and powerful, and do strongly prevail to the bringing forth of evil fruit in their souls and bodies.

This may serve first to discover to many, [Use 1] that they are unregenerate, and that they are yet in their natural state and condition; for why? are there not many that can witness against themselves, that the evil motions that are stirring in their hearts, are no weak and feeble motions, but are strong and powerful, and do carry them even with violence to sin, and do make them seek all occasions to practice it? and they run even mad on sin? And to insist in some particular, are there not some, whose hearts being stirred up to pride, do find the motions to that sin most strong and powerful in them, and that they are carried with violence to the practice of it? and they will not be turned from it by any means, they will follow the fashion, and they will set out the vanity and pride of their hearts, in their garish and new-fangled apparel, whatsoever can be said to the contrary? and some being stirred up to malice and envy, do they not find malicious murders boiling in their hearts? and are they not carried with violence to malicious practizes, and their malice gives them no rest, but makes them break out into railing, and bitter terms, and vile practizes against their Brethren, and if they durst, they would lay violent hands on them, and take away their lives? and so some being stirred up to drunkenness, oh! how violently & with what eagerness do they follow after that sin? Certainly such persons are in their natural state and condition; and so long as they are in that state, they are in a fearful state, they can find no true comfort in anything, their best works are abominable in the sight of God, they can have no true peace in their own souls.

Again, [Use 2] is it so, that the evil motions that are stirring in the hearts of unregenerate persons, are no weak and feeble motions, but strong and powerful, and do strongly prevail in them, to the bringing forth of sin in their souls and bodies?

Then let no man fancy to himself, that he can at his own time and pleasure subdue the evil motions of his own heart, and mortify and kill them, and turn the course of his heart another way when he will. It is a conceit that runs in the minds of most men, helped forward by strong delusion of the Devil, that when they will, they can subdue the evil motions of their own hearts: but alas, they deceive themselves; evil motions stirring in their hearts, are no weak and feeble motions, but they are strong and powerful, and the longer they continue, the stronger they grow, and by continuance they become more powerful and more prevailing; for then they have not only the Devil continually to help them forward, but they have also nature and custom, strength of wit, strength of body, yea haply wealth, and honor, and all on their side. And hence it is that the most witty, learned, strong, noble, and rich, are commonly the most notorious wicked ones that live on the face of the earth, and become the most vile monsters in all outrage of sin.

Let no man then fancy to himself, that he can at his own time and pleasure vanquish and subdue the evil motions that are stirring in his heart, and so neglect the timely use of the means that serve to subdue them, but let everyone of us learn betimes, to use the means that serve to that purpose, namely, a diligent hearing, reading and meditating in the Word of God, and let us apply the threatenings of it, that are directly against our evil motions, and labor to get faith into our hearts, whereby we may draw virtue from the death of Christ, to mortify, kill and crucify the flesh, with the evil affections and lusts of it, and let us be careful to avoid all occasions that may stir up evil motions in our hearts, and be earnest and frequent in calling on God, that he would give us strength of grace against all our evil motions and stirrings to sin. And hereupon Parents, Masters, and such as have the government of youth, are to learn their duty, namely this, they may discern to what sin their children and such as be under their charge be inclined, by their carriage, and what evil motions be stirring in their hearts; and they are to labor by instruction, by admonition, by reproof, by moderate and seasonable correction, to subdue them. Pro. 22.15. There is a bundle of folly in the heart of a child, but the rod of correction will drive it out. If Parents suffer corruption and evil motions that be in their children, to grow to an head, they will in time become incurable.

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

That the motions of sins that are stirring in the hearts and minds of unregenerate persons, [Doctrine 7] are powerful and strong, and have an effectual working in all the powers of their souls, and in all the parts and members of their bodies; for the Apostle speaks indefinitely: and where then is any place for freedom of will held and taught by the Papists?

They hold and teach, [Use.] that the will of man in his natural state, hath a power in it self to will that which is truly good, which is a gross and foul error: and if we had no more but this very Text, it were sufficient to confute it: For if the motions of sins be powerful and prevailing in all the powers of the soul, and in all the parts and members of the body in such as be unregenerate, it cannot be, that the will of an unregenerate man hath any power in it self to will that which is truly good, it is not possible; but let it suffice to have named this. The point here offered, I will stand on, is this; hence we are further given to understand thus much:

That the corruption of nature shows forth the power and working of it, [Doctrine 8] in the evil motions of it, in the powers of the soul, and in the parts and members of the body; these evil motions and stirrings to sin, as we have heard, are strong and powerful in unregenerate persons, and they exercise their power and working in the powers of the soul, and in the parts and members of their bodies, and they show themselves prevailing, in that they bring forth sin ordinarily in the faculties of their souls, and in the parts & members of their bodies. The force of evil motions that are stirring in the hearts and minds of unregenerate persons, appears in this, that they break out into sin ordinarily in the powers of their souls, and in the parts and members of their bodies. As some corrupt and poisonous humor in the body, shows the poison and strength of it, in breaking out into Byles, and Blisters, and Vlcers in the outward parts of the body: So evil motions that are stirring within, in the heart and mind, show forth the force and poison of them, in breaking out, and in bringing forth sin ordinarily in the powers of the soul, and in the parts and members of the body. And therefore we find, that the Apostle, setting forth the corruption of nature in the full force and strength of it, Cap. 3. of this Epistle, he shows, that it hath a powerful working in the several powers of the soul, and in the several parts and members of the body, Vers. 13, 14, 15. speaking of men in their natural state, he saith: Their throat is an open Sepulcher, and they have used their tongues to deceit. As if he had said, The corruption of nature in the evil motions and working of it, shows forth the power, strength, and force of it, that it is indeed strong and prevailing in the heart and mind, in that it breaks out and shows it self, both in bringing forth sin usually in the powers of the soul, and in the parts and members of the body.

We may observe, that the Apostle sometimes exhorts, that the corruptions and evil motions that are stirring in the heart, should be suppressed, and kept from breaking out by the parts and members of the body, Ephes. 4.29. Let no corrupt communication proceed out of your mouths. Ephes. 5.3. Fornication, and all uncleanness, and covetousness, let it not be once named amongst you, as it becometh Saints. Coloss. 3.8. Put away filthy speaking out of your mouth. As if he had said, Howsoever it cannot be, but that sometimes unclean conceits will be either cast into your hearts by Satan, or arise from your own corruption, yet suffer them not to break out of your mouths; let not your mouths utter the filthiness that haply is conceived in your hearts; as much as possibly you can, keep your hearts clean & free from all filthy thoughts: but if the heart conceive filthiness, yet let not the mouth utter it. That is the purpose of the Apostle, in so exhorting, Let no corrupt communication proceed out of your mouths: and, Put away filthy speaking out of your mouth.

Now the Apostle thus exhorting, no doubt, he would have us to know, that unclean conceits and evil motions that are stirring in the heart, then show themselves most strong, powerful and prevailing, when they break out and bring forth sin by the parts and members of the body; and so he confirms the point in hand.

That the evil motions that are stirring in the hearts and minds of unregenerate persons, show themselves powerful and prevailing in this, that they break out and bring forth sin ordinarily in the powers of their souls, and in the parts and members of their bodies; and it must needs be so, the reason of it is plain:

For then the inward corruption doth manifest the power and strength of it, [Reason.] when it breaks out into actual sin and transgression; and so the evil motions that arise from thence, must needs show themselves powerful, and prevailing, and of force, when they are able to bring forth sin, and do ordinarily bring forth sin in the powers of the soul, and in the parts and members of the body.

This being a truth, [Use.] it may serve to take away that idle and vain excuse that many plead for themselves, and is rife and common in the mouths of many; You shall hear some, whose mouths are full of bitterness, they swear ordinarily, and they commonly talk idly, and vainly, and the like: yet when they hear of these things, and are justly reproved for them, thus they seek to put by the reproof; Indeed, say they, it is true; it is ill we do: but yet we would have you know, that our hearts are good, and we have as good hearts as the best.

The Doctrine now delivered, shows this to be a most foolish and vain shift. Is thine heart good, and yet thy mouth runs over with folly and sin? Can there be a good heart within, and yet the eyes, ears, hands and mouth are full of wickedness without? is that possible? No, no, deceive not thyself: the motions of sins show themselves strong, and powerful, and prevailing in thee, in that they ordinarily break out, and bring forth sin in the powers of thy soul, and in the parts and members of thy body. Christ saith, Mat. 12.34. Of the abundance of the heart the mouth speaketh. And indeed the mouth abounding with oaths, and running over with cursed speeches, it is a plain evidence that there is abundance of sin in the heart, If the tongue, as James speaketh, I am. 3.6, 8. be an unruly evil, and a world of wickedness, what is then in the heart? And as one saith well, If there be a beam of wickedness in the eye, there is a great stake in the heart: and therefore talk not of a clean heart, when thou hast a foul mouth; without question, thine heart is full of filthiness; so long as thy mouth abounds with folly and sin, a man may judge of thine heart. When a man sees abundance of smoke coming out of the top of a Chimney, he may say certainly, There is much fire on the hearth: and so when a man sees abundance of sin breaking out by the parts and members of the body, he may boldly say, There is much corruption in the heart: Proverbs 6.12, 13. Solomon having said, that a wicked man walks with a froward mouth, and makes a sign with his eyes, he signifieth with his feet, he instructeth with his fingers; he concludes, that certainly lewd things are in his heart. And thus indeed a man may safely judge of thee, when he sees sin breaking out by the parts and members of the body.

And therefore deceive not thyself, sooth not up thyself, with a conceit of a good heart, when thou hast a soul mouth, if thy tongue, thine eyes, thy mouth, thy hands, and thy feet be used as instruments of the common practice of sin, certainly the motions of sins are strong, powerful and prevailing in thine heart, and sin is strong in thee, and thou art yet under the bondage of it, yea thou art then under the bondage of the Devil, and he holds up his scepter in thine heart, and thou art in a fearful condition.

The Apostle adds in the last place, To bring forth fruit unto death, that is, as I shown, to bring forth all manner of sins, which are deadly, and of themselves bring death and destruction both on body and soul: the point hence is this:

That every sin, of it self, be it never so small, [Doctrine 9] is deadly and damnable, and deserves death of body, and death of soul: and this we have heretofore stood on, and proved by this reason:

Every sin, be it never so small, [Reason.] is a transgression of the Law of God, it is either a direct transgression of the Law of God, or it wants conformity with it; and being so, it hath the curse of the Law belonging to it, Gal. 3.10 Cursed is every man that continueth not in all things which are written in the Book of the Law, to do them. And what the curse of the Law is, Christ hath plainly taught, Matth. 25.41. Even hell fire, prepared for the Devil, and his Angels. Other proofs were added: I will not now stand to remember them.

But before I come to the use of this, an objection is to be answered. Some may say, We read, 1. John. 5.16, 17. That there is a sin not to death: If any man see his brother sin a sin that is not unto death, let him ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I say not, That thou shouldest pray for it. [ 17] All unrighteousness is sin, but there is a sin not unto death.

Therefore it may seem not to be generally true, [Object.] that every sin, of it self, deserveth death, even death of body, and death of soul.

To this I answer, [Answ.] that the purpose of Saint John in that place, is not to teach, that any sin of it self deserves not death of body and soul; for that were to contradict other places of Scripture: but to note a difference between the sin against the holy Ghost, and all other sins, and to show, that howsoever every other sin of it self deserveth death, yet it is pardonable, and pardon may be obtained for it through God's mercy; but that the sin against the holy Ghost is unpardonable, and that that sin brings certain death, and that we are not to pray for such as fall into that sin; that is the meaning of that place, and so it makes not against this truth, That every sin of it self, be it never so small, is deadly, and damnable, and deserveth death of body, and death of soul. I will not meddle with the use that hath been made of this Doctrine, either of confutation or otherwise, but I will add some further use of it, and that shall be only an earnest entreaty, that everyone of us would suffer the truth now delivered, to sink into our hearts, and that we would be persuaded of this truth,

That every sin, of it self, be it never so small, [Use.] is a fruit to death, and makes us liable to all plagues and judgments of God in this life, and to everlasting perdition in the life to come. Rebellious and hard-hearted sinners are hardly persuaded of this, it will hardly sink into their heads and hearts, that their sins are so foul and heinous as Preachers would make them, and that every sin, of it self, deserves death and destruction both of body and soul.

If they were persuaded of these things, durst they live as they do, in Whoredom, in Drunkenness, in Pride, and in other known sins? Durst they continue in Malice and Envy? Durst they Lye, Slander, Curse, Swear, Rail, and Reuile, and break the Sabbath, and run, as commonly they do, into many fearful abominations? Surely, their living and continuance in these, and the like sins, is a plain evidence, they are not persuaded that everyone of their sins deserves all the plagues and judgments of God in this life, and everlasting perdition in the life to come: and hence it is that they are not moved, they tremble not, when the judgments of God are justly denounced against their sins.

Let an out-cry be made, and one run thorough the streets and cry, Fire, fire; and our hearts are presently smitten with a sudden fear. But let the Minister cry, Fire, fire, yea, the fire of God's vengeance, and let him justly denounce the fire of hell against pride, garishnesse in apparel, against whoredom, against drunkenness; and whose heart amongst us trembles? who almost is anything thereby moved? This shows plainly, that we are not persuaded that everyone of our sins is deadly and damnable of it self, and makes us liable to all the plagues and judgments of God in this life, and to everlasting perdition in the life to come.

Well, let us in the fear of God learn to be persuaded of this truth, and withal remember, that if thou go on in thy known sins, with an high hand and stiff neck, thou shalt not always escape the punishing hand of God; at one time or other his judgments and his punishing hand will find thee out, and light on thee. Paradise could not shelter our first Parents from the hand of God, when they had sinned against him; and heaven it self, a place of greatest safety and security, could not keep the reprobate Angels from the punishing hand of God, having sinned against him. Think on these things.

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

The first part of this comparison is laid down Vers. 5. which we have already handled; In this sixth Verse the Apostle comes to the other part of it, namely this, That himself and other true believers, being now delivered from the Law, they ought, and they were bound in lieu of that mercy, to bring forth fruit to Christ, and to serve the Lord; that is the general matter of this sixth Verse.

The particulars of it are these: First, [ 1] the Apostle makes known, that himself and other true believers were delivered from the Law, setting that in opposition to their former condition, in these words: But now we are delivered from the Law. As if he had said, We were heretofore in the flesh, and consequently under the Law; but now we are in a contrary state and condition, now we are delivered from the Law.

Secondly, he sets down the proof of that, [ 2] that they were delivered from the Law, and that is from the death of that which held them in bondage under the Law, in the next words: That being dead, wherein we were holden.

And then in the next place he lays down the end of their deliverance, [ 3] that himself and other true believers were delivered from the Law, to this end, that they should serve the Lord, expressing also wherein, namely, in newness of Spirit. And that is further amplified by denial or removal of the contrary: Not in the oldness of the Letter.

We see the relation this Verse hath to the foregoing matter, the general matter of it, and several branches of it. (But now we) by the persons in this place under the word (we) the Apostle means (as before I shown) himself and all other true Believes both of Jews and Gentiles: and what it is to be delivered from the Law, I likewise made known before, namely this, not to be freed from all obedience to the Law, but to be freed from the rigor of the Law, and from the curse of the Law, and from the power of it, to stir up to sin through the corruption of our nature, and so these words, But now we are delivered from the Law, carry this sense: But now both I and you and all true Believes are freed from the rigor, and from the curse of the Law, and from the power of it. (Being dead unto it) or rather as the new Translation hath it, That being dead, wherein we were held: that I take to be the better reading, the word ( 〈 in non-Latin alphabet 〉 ) being supplied in the original, and in our English, the word (it) or (that.) Now these words (That being dead) some would have to be referred to the Law; and the meaning to be this, We are delivered from the Law, the Law being dead. But (as reverend Beza saith well) the Apostle would not so say, that phrase, That the Law of God is dead, is not found in any of his Epistles: but these words (That being dead) are rather put down absolutely, as if the reading were thus (that thing being dead.)

And if any demand what is then meant by that thing? I answer in a word, that sin, that corruption, that is in us by nature, or rather indeed the force, the power and the strong working of that corruption, as we may easily gather from the context: for in the Verse before, the Apostle saith, When we were in the flesh, the motions of sins which were by the Law, had force, had a strong and powerful working in our members, to bring forth fruit unto death: and then here he subjoins, But now we are delivered from the Law, that being dead wherein we were held. And what can we understand by that thing, as best agreeing to the context and purpose of the Apostle, but even that force, that power and working of sin before spoken of, which it had in the Apostle and other true believers, when they were in the flesh?

(Being dead unto it) that is, being broken, and as it were, dead, and not able to bring forth cursed and bitter fruits as it was wont. (Wherein we were holden) the word rendered (holden) properly signifieth forcibly and tyrannically holden. The same word is used, Rom. 1.18. For the wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men which with-hold, that is, unjustly & forcibly with-hold the truth in righteousness. And so the meaning of these words is this; Which did strongly, forcibly, and as a • yrant hold us in bondage under the Law. That we should serve, that is, that we should serve God, that we should yield sound and sincere obedience to the will of God revealed in his Word. (In newness of Spirit.) To pass by the variety of Interpretations by newness of Spirit, we are here to understand true holiness both of heart and life, wrought in true Believes by the Spirit of Christ, and coming from them as they are regenerate, even from their souls renewed by the Spirit of grace, and therefore called newness of Spirit. (Not in the oldness of the Letter) that is, not in holiness which is only by the ministry of the Law, which of it self is a dead letter, 2. Cor. 3.6, 7. and is not able to give the Spirit, Gal. 3.2. and so is only external and outward, and such as may come from men in their natural state and condition.

In which state GOD'S Children and true Believes were before their new birth in Christ, and therefore called the oldness of the Letter. And this Exposition may further be confirmed by that, Rom. 2.29. where the Apostle saith, True circumcision is inward, of the heart, and then subjoins in the Spirit, not in the Letter. Thus then are we to conceive the meaning of the Apostle in the words of this Verse, as if he had said:

But now both I and you and all true believers are freed from the rigor of the Law, and from the curse of it, and from the power of it to stir us up to sin, and the force, power, and strong working of that corruption that is in us by nature being broken, and as it were, dead, and not able to bring forth cursed and bitter fruits as it was wont, which in former times did strongly and forcibly, even as a Tyrant, hold us in bondage under the Law, that now we should yield sound and sincere obedience to the will of God revealed in his Word, in true holiness both of heart and life, wrought in us by the Spirit of Christ, and coming from our souls, renewed by the Spirit of grace, and not only in external and outward holiness, such as is by the ministry of the Law, and may come from such as are yet in their natural state and condition, and in their old corruption.

To pass by that which is offered unto us from the first words of this Verse, But now we are delivered from the Law, namely this,

That true Believes are freed from the rigor and curse of the Law, and from the power of it stirring up to sin. Of that we have spoken heretofore; therefore I pass by it.

In the first place consider we the general matter of this Verse. The Apostle makes known in this Verse in general thus much,

That himself and other true believers being delivered from the Law, they ought, and they are bound in lieu of that deliverance, to bring forth fruit to Christ, and to serve the Lord, that is the general drift of this Verse; hence we are taught,

That our freedom and deliverance from the rigor and curse of the Law, [Doctrine 1] binds us strongly to the service of God; yea, the point is general, our freedom and deliverance from any yoke of bondage, either from sin, or from the consequence of sin, that which follows on sin, any misery or trouble whatsoever, is a strong bond binding us to serve the Lord, to glorify him, and to walk before him in all holy obedience: when we are delivered from sin, or from any misery or trouble of body or mind, temporal or spiritual, we are bound, in lieu of that mercy, to walk before the Lord in all good conscience, even studying and endeavoring to please him in all things: the Scripture is plentiful in the proof of this. Luk. 1.74, 75. saith old ZACHARY, That we being delivered out of the hands of our enemies, should serve him without fear all the days of our life, in holiness and righteousness before him. Exod. 20. verse. 2. the Lord sets this as a strong Argument and motive to stir up his People to serve him, and to bind them to yield obedience to his Laws and Commandments: That he is the Lord their God, which brought them out of the Land of Egypt, out of the house of bondage. I am (saith he) the Lord thy God, which have brought thee out of the Land of Egypt, out of the house of bondage. Therefore, Thou shalt have none other God's before me.

And this bond of obedience is again remembered, Micah. 6. verse. 3, 4, 5. The Lord there complaynes by his Prophet, of the want of obedience, that the people did not serve him, and yield obedience to him as they ought to have done: he presseth this very Argument against them, to show the greatness of their unthankfulness and disobedience: O my people, (saith he) what have I done to thee, or wherein have I grieved thee? testify against me. Surely, I have brought thee up out of the Land of Egypt, and redeemed thee out of the house of servants, and I have sent before thee MOSES, AARON, and MIRIAM. O my people, remember now what BALAK King of Moab had devised, and what BALAAM the son of BEOR answered him, from Shittim unto Gilgal, that ye may know the righteousness of the Lord. Matt. 11.28. Christ calls all to him that are weary and loden, clogged with the yoke and burden of their sins, promising ease and refreshing to them; but withal he subjoins by way of restipulation or indenting with them again, Vers. 29. Take my yoke on you, and learn of me, that I am meek and lowly in heart, and ye shall find rest unto your souls. As if he had said, I vouchsafing this mercy to you, freeing you from the yoke and burden of your sins, pressing your souls as low as hell with discomfort, oh, you are bound in lieu of this mercy, to yield this fruit to me again; you are to deny yourselves, and your own reason, will, and affections, and to submit your wills to the obedience of the Gospel. And to this I might add many other testimonies of Scripture clearing and confirming this truth, That our freedom from any yoke of bondage, from sin, or that which follows on sin, any misery or trouble, is a strong bond strictly binding us to serve the Lord, and to walk before him in all holy obedience; the reason of it is this:

Our freedom from any yoke of bondage, [Reason.] binds us to be thankful to the Lord, we are to acknowledge his goodness and mercy, his power and good providence appearing to us, in that our deliverance, and thankfully to remember it, and to praise him for the same; even Nature it self teacheth us to acknowledge the kindness of man that hath freed us from some trouble or danger, and to commend the means by which we have been freed from sickness, from imprisonment, or the like; and much more ought Religion to teach us, thankfully to acknowledge the goodness and power of God manifested in the same, he having either without means delivered us, or given means to us, and vouchsafed a blessing on them, and made them effectual for our deliverance.

Now our thankful acknowledgement and remembrance of the mercy and power of God in our deliverance, is expressed in walking worthy of that mercy in some measure of holy obedience; and therefore this must needs be held as a certain truth, that our freedom from any yoke of bondage, is a strong bond strictly binding us to serve the Lord, and to walk before him in all holy obedience.

Let no man then imagine, [Use.] that he is freed from the rigor and curse of the Law, and therefore he may live as he list, and that he is therefore at liberty to follow the lusts of his own heart. Hath the Lord freed thee from hell, death and damnation? Hath he done so great things for thee, that thou shouldest serve the Devil, and serve the lusts of thine own heart? No, no; If thou so think, thou deceivest thyself, thy freedom from sin, and from the curse of the Law, binds thee strongly to all holy obedience; and if thou yield it not to the Lord, thou art the most unthankfull wretch that lives on the face of the earth; it may be said to thee as Moses saith to the People, Deut. 32.6. Thou foolish and unwise person, dost thou so reward the Lord?

And to descend to some particulars: Hath the Lord freed thee from some special danger, from sickness from some particular trouble of body or mind, besides deliverance from common troubles and dangers vouchsafed to thee, and dost thou forget it? Dost thou forget to be thankful, and to express thy thankfulness in some measure of holy obedience? Certainly then thou mayest justly look for plagues seven-fold more, as it is Levite. 26.24, 28. and thou mayest justly look for a worse thing to come on thee, as Christ said to the man healed of his disease, John. 5.14. Thou art made whole: sin no more, lest a worse thing come unto thee. If thou wouldst not provoke the Lord after sickness, or some other trouble removed from thee, to send a greater plague and judgment on thee, remember this, that thy deliverance from that trouble, sickness, and such like, binds thee strongly to all holy obedience, and thou art to have thine heart enlarged, and thy mouth opened in magnifying and praising the Lord for that mercy: yea, thou art to express thy thankfulness in heart, in tongue, and in life and conversation, and so to walk before the Lord, with greater care to please him: and therefore labor thou to be able to say with David, Psal. 119.71. It is good for me that I have been sick, or in this or that trouble, and now am delivered: for I find myself thereby humbled, and that now there is wrought in me a greater care to please the Lord, and to walk humbly before the Lord. This thou must find after deliverance from trouble either of body or mind; and if it be not thus with thee, but after deliverance out of sickness or other trouble of body or mind, thou art either more careless, or at least not better then thou wast before; but proud before, proud still; covetous before, covetous still; a drunkard before, and a drunkard still, which indeed is the case of too many; and some there be, who in time of sickness, the hand of God being on them, have cried out against pride and the vanities of this world, and some have complained of their ignorance and unprofitableness, and have promised amendment; yet being delivered, have turned back again to their old bias, and become as bad or worse in their evil courses, then ever before: and if it be thus with thee, certainly that forgetfulness & that unthankfulness of thine, is a judgment of God on thee, and it seals up the wrath of God against thee; and that affliction or trouble, out of which thou hast been delivered, is but a fore-runner of a greater and more fearful judgment of God to come upon thee.

In the next place we are to observe, how the Apostle here proves that himself and other true believers were delivered from the law. Thus he proves it, that the force, the power and the strong working of the corruption of nature, was broken, and as it were, dead in them, and not able to bring forth the cursed fruit of it, as it was wont, and therefore they were delivered; so reasons the Apostle. Hence we are given to understand thus much, That the power and force of sin being weakened and broken in us, and as it were, dead, and not able to bring forth the cursed fruits of it, as in former times it was wont, it is an Argument, and a plain evidence & proof of this, That we are freed from the Law, even from the rigor and curse of the Law. [Doctrine 2]

If a man find the force of sin broken in himself, and that now the corruption of his nature hath not that strong, powerful, and violent working in him as it hath had in times past, and that the evil motions of it have not force in his members to bring forth fruit unto death, he may certainly conclude, that he is freed from the rigor of the Law, and from the curse of it: and for this, we have further evidence, Rom. 8. v. 1. saith the Apostle, There is no condemnation to them that are in Christ Jesus. And then he subjoins, Which walk not after the flesh, but after the Spirit: thereby noting who they be that are and may assure themselves that they are freed from condemnation. As if he had said, In whom the grace of the Spirit is so powerful, as to subdue the corruption of their nature, and to bring it under; so as now the force of it is weakened, and broken, and now they walk not after the lusts of the flesh, but after the Spirit. Certainly they are in Christ, and they may conclude, that they being freed from the curse of the Law, and from condemnation, they are not under either the rigor or curse of the Law.

And to this purpose the Apostle speaks plainly, Gal. 5.18. If ye be led by the Spirit, ye are not under the Law: If the power and strong working of sin be broken in you, and that ye are now guided and led by the Spirit of grace, ye are not under the Law, ye are freed from the rigor of the Law, and from the curse of it. 1. Tim. 1.9. the Apostle saith, Knowing this, or, We know this, It is a thing well known to us, that the Law is not given, or the Law lieth not against a just man, against a man that is just and holy, both by righteousness imputed and inherent in him, and is sanctified by grace, and so hath the force and power of sin broken in him, the Law lies not against such a man, he is freed from it, in respect of the rigor and curse of it.

These places (not to add anymore) do sufficiently clear and confirm this truth: That if a man find the force of sin broken in himself, and that now the corruption of his nature hath not that strong and violent working in him as it hath had in former times, he may certainly conclude, that he is freed from the rigor of the Law, and from the curse of it; and the reason and ground of it is this:

[Reason.] The force and strong working of sin is weakened and broken only by the power of the Spirit, and none have sin weakened and subdued in them, but only such as have the Spirit of grace and sanctification; and he that hath the Spirit, certainly hath Christ, and having Christ, he hath all the benefits of Christ, and so must needs have freedom from the rigor of the Law, and from the curse of it.

This truth serves to make known to us, [Use 1] who they be that indeed are freed from the rigor, and from the curse of the Law. Everyone hath a good conceit of himself, everyone is ready to assume and take this to himself, that he is freed from the rigor and from the curse of the Law: that howsoever he is a sinner, yet Christ hath died for him, and that Christ hath freed him from the desert of sin, from hell, death and damnation: this the Devil will suffer any one to say. But wouldst thou prove it; and wouldst thou have such proof of it, as may comfort thine own soul in the time of trial, and silence the Devil himself opposing against it? then labor thou to find this in thyself:

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

I answer, thou mayest know it by this; [Answ.] If so be thou find in thee a dislike and a striving against that sin thou art most inclined to, and being able to commit that sin, occasion being offered of committing of it, and being tempted to it; if then thou find in thee a striving against it, thou prayest against it, and thou usest all good means to keep thee from it, and out of a loathing of it, because it is sin, and not for fear of shame, punishment, or the like, thou abstaynest from it, and if through violence of temptation thou be overcome and fall, yet it is with reluctance and with grief, and thou dost speedily recover thyself by repentance; surely then the power, force, and strong working of sin is broken in thee: and thereupon thou mayest certainly conclude, that thou art freed from the rigor and from the curse of the Law.

Again, for a second use of this point. Is it so, [Use 2] that if a man find the force and strong working of sin weakened and broken in himself, he may thence certainly conclude, that he is freed from the rigor & from the curse of the Law? Here is then a ground of sweet and excellent comfort, for all those that find the power and force of sin broken in themselves. Dost thou find that howsoever sin still remains in thee, yet the strength of it is weakened and abated, and now it is not able to bring forth the cursed and bitter fruits of it as it was wont? Is it thus with thee? Then comfort thyself, here is a ground of sound and sweet comfort indeed, hereupon thou mayest certainly conclude, to the comfort of thine own soul, that thou art freed from the rigor of the Law, and from the curse of it; hereupon thou mayest assure thyself, that thou setting thyself to please the Lord, and to walk before him in truth of heart in all holy obedience, though thou fail and come short of that thou oughtest to do, yet even thy weak, thy imperfect, and thy defective obedience is accepted of the Lord, and that which is wanting on thy part, is supplied through Christ, and thy obedience is made pleasing to God: And again, thou mayest assure thyself, that the curse of the Law is removed from thee, that God's wrath is turned from thee, that the nature of his threatenings are altogether changed in respect of thee, and that neither sin, nor the Devil, nor his instruments, nor all the power of hell can do anything to thy hurt. And that is a sweet comfort to thee: and let all such as find the force and strong working of sin broken in them, take notice of it, and think on it to their comfort.

(That being dead wherein we were holden.) The Papists from this place gather and conclude, that sin hath no life at all in the regenerate, but is thoroughly dead, and that original corruption is not only not imputed, but not alive, or having any being in the righteous. So they teach. But indeed in this very Chapter, to go no further, their opinion is sufficiently confuted. The Apostle shows in his own example, that in the most regenerate there is sin remaining, [ 20] as Vers. 20. Sin that dwelleth in me. Vers. 21. [ 21] Evil is present with me. And Vers. 23. I see another Law in my members, [ 23] rebelling against the Law of my mind, and leading me captive unto the Law of sin which is in my members. And therefore sin still remains in the most regenerate, yet weakened and wounded even with a deadly wound, so as it is not able to exercise the power and force of it as it was wont: and the Lord will have sin still in part remaining in the regenerate, to exercise them in striving against it, to humble them, and that his mercy may more appear in freeing them from the strength and power of it, and that they may be more thankful to him for the same.

We are further to mark, that the Apostle saith, That being dead wherein we were holden. He saith not, That being dead that was in us, the force, the power, and strong working of sin being dead that was in us; but that wherein we were held, that is, which did strongly, and forcibly, and as a Tyrant, hold us in bondage under the Law. This phrase and manner of speech is to be observed. Hence we may gather,

That sin carries a great sway in unregenerate persons, [Doctrine 3] the corruption of nature is a Tyrant in them that are yet in their natural state and condition, and it holds them in a miserable slavery and bondage; it holds them under the rigor of the Law, and under the curse of it, and under the power of it, they are ready to be stirred up to sin, even by the Law, through the corruption that is in them, and that is a miserable bondage: and hence it is that unregenerate persons are said to walk after their own lusts, Iud. Epist. verse. 18. yea, to run into all excess of riot, and to think it strange, that others run not with them into the same; and because they do not, therefore they reproach them, 1. Pet. 4.4.

To this purpose I might cite many testimonies; but the point was in part handled before. I shown in the Verse before, That the motions of sins that arise from the corruption of nature, in the hearts of unregenerate persons, are strong, powerful, and prevailing, they make men break their sleep to do evil, and to hunger and thirst after it, as after their appointed food, and to take great pains to do wickedly, Ierem. 9.5. Our own woeful experience shows this to be most true. Oh then, [Use.] deceive not thyself, whosoever thou art, think not that thou canst at thine own time and pleasure rid and deliver thyself from under the bondage of thine own tyrannizing corruption, suffer not thine heart to be puffed up with such a deceiving thought: if thou so think, thou deceivest thyself exceedingly, and thou art even running on in the way to thine own everlasting perdition, thy corruption is strong and powerful in thee, and holds thee in a miserable bondage, and thou going on with this conceit, that thou canst, at thine own time and pleasure, wind thyself from under the power of it; thy corruption gathers more strength, and holds thee faster under the power of it, for custom and continuance in sin adds strength to it; It duls the mind, it hardens the heart, and as the Prophet speaks, Ier. 13.23. It is as easy for the black More to change his skin, or the Leopard his spots, as for one to do good, that is accustomed to do evil. And therefore deceive not thyself, fancy not to thyself that thou canst, at thine own time, get thyself from under the power of thine own tyrannizing corruption, and so neglect the timely use of the means that serve to that purpose; hearing, reading, and meditating in the Word of God, Prayer, and other holy means that serve for thy calling and conversion, and for thy deliverance from under the bondage of sin.

Come we now to the last part of the Verse, That we should serve in newness of Spirit, and not in the oldness of the letter. In these words the Apostle puts down the end of deliverance from the Law, and makes known, that himself and other true believers were delivered from it to this end, that they should serve the Lord in newness of Spirit, even in true holiness wrought in them by the Spirit, and coming from them as they were sanctified, and not in outward holiness, and such as is only taught by the ministry of the Law, and may come from men that are yet in their old corruption: that is the purpose of the Apostle in these words.

In the first place note we, that the Apostle here useth this word (serve) the Original is 〈 in non-Latin alphabet 〉 , and he saith, that we should serve in Newnesse of Spirit, that we should serve the Lord in true holiness. Hence it is clear, [Doct. 4]

That divine, religious, and holy service belongs to the Lord, not only divine worship, but also divine and religious service is due to the Lord, yea, it is due to him alone, and to no other, either Saint or Angel. The Papists make this distinction of religious worship; they say there be two degrees of it; one an higher, which they call 〈 in non-Latin alphabet 〉 , worship, whereby God himself is worshipped; and another lower, which they call 〈 in non-Latin alphabet 〉 , service, whereby the Angels and Saints are to be worshipped, who (say they) being glorified in heaven, are in special favor with God; and so they give to them adoration, and invocation.

This distinction is absurd and foolish; for though there be a worship proper to God above, and incommunicable to any creature, yet 〈 in non-Latin alphabet 〉 doth not always signify that, neither doth 〈 in non-Latin alphabet 〉 so properly agree to creatures, as that it is never given to God: for the Apostle commonly calls himself 〈 in non-Latin alphabet 〉 , a servant of Jesus Christ. And here he teacheth us to yield to God 〈 in non-Latin alphabet 〉 , service. And Rom. 14.18. the Apostle saith, Whosoever in these things serveth Christ, is acceptable unto God, and approved of men. The same original word is there used that here we have: and therefore that Popish distinction between worship and service, cannot stand with the truth and plain evidence of the Word of God.

In the next place observe we, that the Apostle saith not barely, that we should serve the Lord, but he further expresseth wherein, namely, in newness of Spirit, that is, in true holiness, [Doct. 5] wrought in himself and other true believers, and coming from them as they have in them the Spirit of grace. Hence we are given to understand,

That true believers, even as many as hold themselves freed from the rigor and curse of the Law, they are to serve the Lord, and to yield obedience to him in true holiness both of heart and life, even in true and spiritual holiness, such as comes from a renewed heart and sanctified soul are they to serve the Lord; they are to yield to the Lord new obedience and spiritual service both in heart and life, even new and spiritual thoughts, words, and actions. For this we have further evidence and testimony of Scripture. Ezech. 36.26, 27. the Lord saith, He would give his people a new heart and a new Spirit: he would put his Spirit within them, and take away the stony heart out of their body, and give them a heart of flesh, and cause them to walk in his Statutes, and keep this Judgments, and do them. As if he had said, Having given you a new heart, and having renewed you by my Spirit, you shall then yield to me new obedience, and spiritual service, both in heart and life. Rom. 12.1. The Apostle thus exhorts the true believing Romans, I beseech you, Brethren, by the sweet mercies of God, that you give up your bodies a living sacrifice, holy and acceptable unto God, which (saith he) is your reasonable and spiritual serving of God.

And hence it is that true believers are often called on in Scripture, and exhorted to a new course of life, and to yield to the Lord new thoughts, new words, and new actions, as 2. Cor. 5.17. If any man be in Christ, let him be a new creature. And Ephes. 4.22, 23, 24. the Apostle thus exhorts the Ephesians, That they should cast off, concerning the conversation in times past, the old man, which is corrupt through the deceivable lusts, Vers. 23. And be renewed in the Spirit of your mind, Vers. 24. And put on the new man, which after God is created in righteousness and true holiness. And to this purpose I might cite many more testimonies, all driving to this issue, and urging this duty on true believers, that they are to yield to the Lord, new obedience and spiritual service, both in heart and life: and the reason of this is given by Christ, John. 4.24. God is a Spirit, and he must have worship and service, suitable and agreeable to his nature, true worshippers, and such as truly serve God, must worship and serve him in Spirit and Truth. They must yield to him spiritual worship and service.

And therefore this must needs be held to be a duty of all true believers, even of as many as would serve the Lord as they ought, that they are to yield to him new obedience, and spiritual service both in heart and life.

Before I come to make use of this, I hold it needful to stand a little further on it, that we may better conceive it, and that it may be more profitable to us: I will therefore,

First, [ 1] show the ground of that true spiritual service that is to be yielded to God.

Secondly, what it is. [ 2]

Thirdly, the kinds of it, [ 3] and then come to make use of the doctrine.

For the first. The ground of true spiritual service of God, is a true knowledge of God, as he hath revealed himself in his Word, to know God to be infinite in power, wisdom, justice, mercy, holiness, goodness, &c. and that he is a Beholder and a Judge of all secrets, and will render to every man according to his works. This is the very root and ground of all sound, hearty, and sincere affection in the service of God. We read, Dan. 9.4. Daniel thus prayed, O Lord God (saith he) which art great and fearful, and keepest covenant and mercy toward them which love thee, and toward them which keep thy Commandments.

Where we may observe, that Daniel first rightly conceives the greatness and goodness of God, and from thence proceeds an hearty and humble confession of his sins, and the sins of the people: and indeed, God cannot be served in Spirit and Truth, of them of whom he is not known in some measure by the light of his Word. It is not possible that a man should either trust or hope in God, or love him, or fear, or serve him as he ought, when he knows him not.

therefore to know God truly, as he is set forth in his Word, is the ground of the true, sound, and spiritual service of God.

Now what true spiritual service of God is, thus we are to conceive it. It is a true acknowledgement of God's power, justice, mercy and goodness, with an inward and sincere affection in some proportion agreeable to that acknowledgement: for as we know by the light of the Word, that God is just, good, and omnipotent: so must we in his service, in our hearts acknowledge him so to be, and be affected towards him accordingly in all duties of God's service: with the outward work, must go inward and good affections, and then we serve God with spiritual service; and this is that the Lord in all times hath called for: Thorowout the Book of God we are taught, to serve God in pureness of Spirit, in simplicity and soundness of heart; and that is spiritual service of God.

Now in the third place, for the kinds of this service: they are two; either it is such as is immediately performed to God, as in all actions of religious worship, in hearing, in speaking the Word of God, in Prayer, in receiving the Sacraments, and the like. Or such as is mediately offered up to God, as in the duties of love, mercy, equity, and justice to men; for therein also we serve God. Coloss. 3.24. the Apostle saith, that Servants in doing service to their Masters in singleness of heart, they serve the Lord Christ. Thus then conceive we the doctrine.

True believers are to yield to the Lord new obedience and spiritual service, both in heart and life, that is, they are to know and acknowledge God as he is made known in his Word, even a God of infinite power, goodness, mercy, truth and justice, and to serve him in truth of heart and inward affection answerable to that acknowledgement, both in every action of his divine worship, and in every duty of love, mercy, equity, and justice, they perform to their Brethren.

This being a truth, [Use 1] it overturns that Popish doctrine of Opus operatum. The Papists teach, that the very work done in any kind of God's service, is sufficient that a man may truly serve God, if he do a duty commanded of God, though he never think of God, nor have any good motion in his mind, in the act and time of doing it; that is their doctrine: which is a foul & gross error, and cannot stand with the truth now delivered. I leave it, and for use of the point, to our selves.

Is it so, that true Believes are to yield to the Lord, [Use 2] new obedience and spiritual service, both in heart and life, they are to know and acknowledge God as he himself is made known in his Word, to serve him in truth and soundness of heart, both in the duties of piety towards God, and in the duties of love towards men. Oh then, how far short are many in the world, that would be held true believers, from that true service they owe to the Lord? Do not many content themselves with a formal service of God? Do they not think they do God high service, if they come to the Church, hear the Word and pray?

And will they not brag of it, and say they serve God duly and truly every day Morning and Euening? They say their prayers, though (God knows) without inward touch of heart, without any reverence of the great and glorious Majesty of GOD, never acknowledging him to be a God of infinite power, goodness, mercy, truth and justice. And is it not thus with most men in doing the duties of love, mercy, equity, and justice to their Brethren? Do they perform those duties to men in conscience to God, knowing him to be a God of infinite wisdom, power, justice, mercy, and goodness, and acknowledging him so to be, and doing those good things in truth of heart and soundness of inward affection, answerable to that acknowledgement? Nay, do not men content themselves in living civilly with others, and please themselves exceedingly, in that they perform duties of love, mercy, equity, and justice to their Brethren after a civil honest fashion? Yea, do they not stand on it, that they are religious, and they are God's servants, and who dare say nay to it?

Will you say that they are not religious, and that they are not God's servants, because they are not so precise as haply you are? They will needs be held religious and God's servants, and yet many of them are such devout and religious persons, as those Women were, Act. 13. verse. 50. who raised persecution against Paul and Barnabas, and expelled them out of their Coasts.

Too many such religious persons there be in the world, that raise trouble against their Ministers, vex them, and grieve them, and do what they can to dishearten them, and to weary them out of their lives, such persons thinking that they are God's servants, deceive themselves, they are far short of that Religion, and that spiritual service they owe to the Lord.

And know it for a truth, thou that seruest God for fashion, thou that art ignorant, and knowest not God, as he hath reueyled himself in his Word; or at least dost not acknowledge him to be a GOD of infinite wisdom, power, goodness, mercy, and justice, and so livest only a civil honest life, and dost good duties only of form and fashion, that an hypocrite, whose portion is hell fire, is as good a servant of God as thou yet art, and shall as soon go to heaven as thou shalt, unless thou alter thy course; and therefore deceive not thyself. If thou hold thyself a true servant of God, thou must yield to him new obedience and spiritual service. And let everyone take notice of the duty now delivered: and if thou persuade thyself thou art a true servant of God, then learn thy duty: Thou art to serve the LORD in Spirit and Truth; thou art to know God as he hath made himself known in his Word, and thou art to acknowledge him in all thy ways, Pro. 3. verse. 6. Thou art to acknowledge him to be a God of infinite power, wisdom, goodness, mercy, truth and justice, and to serve him in truth of heart and soundness of inward affection, answerable to that acknowledgement, in all the duties of piety towards his holy Majesty, and in all the duties of love, mercy, equity, and justice towards men. If thou so serve the Lord, then dost thou serve him in newness of Spirit, even in true spiritual holiness; and that will be pleasing to the Lord, and that alone will bring comfort and peace to thine own soul.

In the next place observe we, [Obser.] that the Apostle expressing wherein true believers are to serve the Lord, thus he speaks, he sets it down in these terms (In newness of Spirit:) he saith not in newness of life, or in true spiritual holiness, but in newness of Spirit: thereby giving us to know whence new obedience, and true spiritual holiness that true believers are to yield to the Lord, comes, as namely, that it comes from the Spirit of grace and sanctification; and the point hence further offered, is this:

That new obedience and true holiness comes from the Spirit of God, [Doctrine 6] it proceeds from the Spirit of grace and sanctification, that men yield to the Lord new obedience and true holiness, it is the work of his Spirit in them; and so far forth as men are wrought on, and renewed by the Spirit of God, so far they yield to the Lord new obedience and true holiness, and what good soever is in men, and whatsoever comes from them, that is truly good and holy, it comes from the Spirit of God. This truth is clear in many places of Scripture, Gal. 5.22. The fruit of the Spirit, saith the Apostle, is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance: every good affection and every good and holy action is a fruit of the Spirit: And to this purpose that place in Ezech. 36.27. is clear. The Lord saith, I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgments, and do them. 2. Cor. 3.18. the Apostle saith, We are changed into the Image of God, from glory to glory, and that by the Spirit of the Lord, clearing and confirming this truth,

That new obedience and true holiness comes from the Spirit of God, and that men have any dram of true holiness in them, or are able to practice it in any measure, it is only of the Spirit of grace and sanctification. And the ground of this is that of the Apostle, [Reason.] 2. Cor. 3.5. Of our selves we are not able to think anything as of our selves, but our sufficiency is of God. Men know not God with holy knowledge, but as they are enlightened by the Spirit of God. 1. Cor. 12.3. The Apostle saith, No man can say that Jesus is the Lord, no man can acknowledge Jesus Christ to be the Lord of life and glory, but by the holy Ghost. Let a man have never so good a wit, and be endued with never so excellent parts of nature, yet he knows not God, neither can know him, nor the things of God, but as he is enlightened by the Spirit; much less can he love God, or yield obedience and true spiritual service to him, unless he be wrought on by the Spirit of God. Therefore new obedience and true holiness comes only from the Spirit of God. If men have any goodness or holiness in them, or be able to practice it in any measure, it is only the work of the Spirit of grace and sanctification. [Use 1]

Let us take notice of this to this purpose. First, this makes known to us, that none but such as have the Spirit of grace and sanctification, can possibly yield new obedience and true holiness to the Lord; a man that is yet in his natural state and condition, may have a show of holiness, and may do things good in themselves, and may please himself in the doing of them; but as they are done by him, they are no part of true and holy obedience, and in doing of them he doth not please the Lord; it is no true holiness, nor pleasing to God, that hath not the stamp of the Spirit on it, and comes not from the Spirit of grace and sanctification.

Again, [Use 2] this truth must teach us in the second place thus much: if we have any goodness, any true holiness in us, we are to give the glory and praise of that to whom it belongs, namely, to the Lord, and to the working of his Spirit. Hast thou thy mind framed to good thoughts, and to good and holy meditations, and thine heart to good affections and holy desires, and art thou able to practice the duties of holiness in some measure? Give the whole praise and glory of that work to the Lord, and to the working of his holy Spirit. By nature thou hast no better thoughts, affections, nor actions, then other men; and if now thy mind and heart be taken up with new and holy thoughts, bless the Lord for it, and acknowledge the gracious and good work of his Spirit in thee, and take heed that in this case thou give not too much to the outward instruments, gaze not too much on the excellency of the gifts of any that hath been a means to do thee good, and to work grace and goodness in thee, lest so thou give part of the glory to the instrument; but ever have an eye on the Lord who hath vouchsafed to thee the working of his Spirit, whose only work it hath been, and remember that Paul or Apollos, such or such Ministers, are but Ministers of GOD, by whom thou hast been wrought on, 1. Cor. 3.5. bless God for them, but give him alone all the glory, and all the praise of that work; to him of right it belongs.

Further observe we, that the Apostle here makes an opposition between newness of Spirit, and the oldness of the Letter: he saith, That we should serve in newness of Spirit, and not in the oldness of the Letter. He opposeth new holiness and old, namely, such as may come from men as yet in their old corruption. Hence note we,

That new holiness and old cannot stand together, [Doctrine 7] new obedience that savors of a new heart and a sanctified soul, and old obedience, that is, such as savors of the old man, and of the corruption of nature, and comes only from that corruption. These two cannot sort and settle together. And if this be a truth, as it were easy to make it good by plain evidence of Scripture, surely then it cannot be that they serve God,

That they are the servants of God, [Use.] that give themselves to follow the fashions of the world. Rom. 12.1. the Apostle saith, Give up your bodies a living sacrifice, holy, acceptable unto God: and, Vers. 2. he subjoins, Fashion not yourselves like unto this world, but be ye changed by the renewing of your mind, that ye may prove what is the good will of God, and acceptable, and perfect.

In the last place observe we, [Obser.] that the Apostle here opposeth the Spirit and Letter, meaning by the Letter (as I have shown) the ministry of the Law, which of it self is a dead Letter: the point hence is this,

That the Law of God, [Doct. 8] and indeed the whole Word of God, without the Spirit, is but a dead Letter. The ministry and preaching of man, not accompanied with the work of the Spirit of God, is but a dead Letter, it is not able to work grace and faith, or any true holiness at all: and therefore, Psal. 119. David often prayed to the Lord, that he would teach him, and give him understanding. Ver. 33, 34. and that he would open his eyes, that he might see the wonders of his Law, [ 18] Vers. 18. Ephes. 1.17, 18. The Apostle thus prayed for the Ephesians, That the Spirit of wisdom and revelation might be given unto them, and that the eyes of their understanding might be enlightened: and 2. Cor. 4.6. the Apostle saith, that God by the same Almighty power, by which he brought light out of darkness at first, by the same power he shines in the hearts of true believers, and gives them light and true saving knowledge in the face of Jesus Christ, clearing and confirming this truth. That the ministry and preaching of the Word, being not accompanied by the work of the Spirit, is but a dead Letter, and not able to work grace and true holiness: and the reason is this,

The Lord hath reserved that as a Prerogatiue proper and peculiar to himself, to make men understand, [Reason.] know and believe the doctrine of his Word: and therefore the Apostle saith, 1. Cor. 3.7. PAUL may plant, APOLLOS may water, but GOD alone gives the increase: he alone makes the doctrine of his Word profitable.

We read, that the Word of God it self converts, [Object.] enlightens, gives wisdom and understanding, and therefore it is not a dead Letter, without the Spirit.

The Word of God (indeed) converts, in lightens, [Answ.] gives wisdom and understanding; yet only as an instrument, and that not as any Physical instrument, having virtue in it self, but as an instrument signifying and testifying that which the Spirit of God doth inwardly work: and so this remains still a truth, that the ministry of the Word, not accompanied with the work of the Spirit, is but a dead Letter, it is not able to work grace and true holiness.

And first this may serve to arm and strengthen us against offense, in regard of this, [Use 1] that men are not wrought on by the plain evidence and truth of the Word of God; we are not to stumble at this, that where the Word is truly and faithfully preached, there some continue in their hardness and sins, and are vile and notorious sinners, unreformed in their hearts and lives, yea make a mock at the Judgments of God, denounced justly against them for their sins; we must remember, that grace and holiness are things that God must give, and they are wrought only by the power of the Spirit, working together with the Word. Were it not for this, the Ministers of the Word could have small comfort. But indeed Paul may wish himself separated from Christ for the winning of men's souls; yet shall no more be won to Christ, then it pleaseth the Father to draw, John. 6.44. The Spirit bloweth where he listeth; and therefore in this respect we are not to be offended.

Again, [Use 2] this being so, that the ministry of the Word not accompanied with the work of the Spirit, is a dead Letter. Surely then we are to come to the hearing of the Word with humble hearts, we are to lay aside all high conceit of our own wit and understanding: for God resisteth the proud, and gives grace to the humble: yea, we are not to rest in our reading of the Word of God, or in that we hear or learn of our Teachers, but we must be earnest with the Lord, that he would be pleased inwardly to teach us, by his Spirit; and the Lord vouchsafing to accompany the ministry of his Word to us with the inward working of his Spirit, we are to be thankful for that mercy: that is a mercy not bestowed on many. How many do we see lost in ignorance, and in hardness of heart, and unreformed in their hearts and lives, who live in the same place with us, & frequent the same means of salvation that we do! It is a blessing of God to have the Word preached to us faithfully and truly; but a double blessing is it, to have understanding hearts given us, even hearts yielding to the truth of the Word, and to come to the saving knowledge, and comfort of the Word, that is a blessing that cannot be sufficiently prized, and in respect of that we are to break out with David, and say, Lord, what am I, that thou shouldst show me such mercy! I was borne and brought forth in sin, and I have lived in sin, and yet thou hast vouchsafed mercy to me above many thousands. Thus are we to meditate of the mercy of God in this respect.

THe Apostle having finished the first part of this Chapter in the Verses foregoing, and shown how true believers are freed and delivered from the Law: In this verse he enters on the second part of it, wherein he cleeres the Law from some foul blots that some might haply cast on it, and commends it, and shows the true use of it; and this he doth from this 7. Verse to Verse 14.

The blots the Apostle wipes away from the Law, are two. First, that the Law should be the cause of sin; and this he propounds and takes away, Vers. 7. and withal he shows, that not the Law, but Sin taking occasion by the Law, wrought Concupiscence revived in him, deceived him, and slew him, for of all these he gives instance in his own person, Vers. 8, 9, 10, 11. And then he shows, that the Law in it self is just and holy, Vers. 12. The second blot the Apostle wipes away from the Law, is this, that the Law should be the cause of death, which he propounds and answers, Vers. 13.

To come to this 7. Vers. What shall we say then? Is the Law sin? God forbid. Nay, I knew not sin, but by the Law: for I had not known lust, except the Law had said, Thou shalt not lust. The Apostle having said, Vers. 5. That the motions of sins had force in the members of true believers, to bring forth fruit to death; hereupon some were ready to charge the Law to be evil, and to lay this blot on it, that therefore the Law was sin, or the cause of sin: This foul calumny and this gross conclusion the Apostle disclaymes: he meets with it in this Verse, on this manner. First, knowing the former Position to be sound & good, he provokes those that were like to cavil and to pervert that Position, to tell him what they could thereupon conclude in the first words of the Verse, What shall we say then? what follows on this? what shall we hereupon infer. And then secondly, he puts down that conclusion, that they in likelihood might, or, it may be, did infer by way of interrogation likewise, Is the Law sin? Shall we thus conclude, doth this Conclusion follow on my former Position, that therefore the Law is sin? To this he answers negatively, and generally no, and that in a phrase of detestation, as abhorring such a foul Conclusion: God forbid. And then to this general answer he subjoins a further refutation of that absurd Conclusion, by an Argument from a right and proper use of the Law: that the Law is so far from being the cause of sin, that one right use of it is, to discover sin and to make it known, insisting in his own example. Is the Law sin? God forbid, saith the Apostle. Nay, saith he, I myself knew not sin, but by the Law: and that he further confirms by a particular instance of his knowledge of Lust, that he himself came to the knowledge of Lust by the Law, and that he had not known Lust, except the Law had said, Thou shalt not lust. And so we see the general drift of the Apostle in this Verse.

What shall we say then? These words, as I have shown, have respect to that the Apostle said, Vers. 5. that the motions of sins which were by the Law, had force in our members to bring forth fruit unto death: and they are thus to be conceived, as if he had said, What then? What follows on that? What Conclusion shall we thereupon infer? Is the Law sin? by a Metonymy of the effect.

The Apostles meaning is this: Is the Law the cause of sin? Doth this Conclusion follow on the former Position, that the Law is the cause of sin?

God forbid: that is a phrase of abhorring and detestation, as if the Apostle had said, Far be it from us so to think; fie on it, it is a very absurd and gross thing so to think; nay, or nay rather, I knew not sin, but by the Law. That phrase (I knew not sin) implies two things: First, this; I was ignorant of some things to be sins, which yet are sins, I knew them not, or I took no notice of them to be sins. And secondly, this; I was ignorant of the greatness of sin; such things as I knew to be evil by the light of nature, I did not soundly and thoroughly know to be so evil as indeed they are, but by the Law, that is, by any other means but only by the Law. The word (Law) here signifieth the moral Law of God, published by Moses in the ten Commandments, as appears by the instance following; For I had not known lust, except the Law had said, Thou shalt not lust: that is, I had never come to know lust to be sin, but that looking into the Law of God, I found it there expressly forbidden and condemned, the Lord in the ten Commandments saying directly, Thou shalt not covet, or, Thou shalt not lust. And by Lust in this place, we are to understand both the rebellion of nature, the inclination to evil, and those first motions whereby we are stirred up to evil, and do with delight think anything contrary to the love of God or our Neighbor, though we never give consent of will to commit that evil: for the Apostle having but the use of reason, could not be ignorant that Concupiscence with consent of Will was sin, which the Heathen by the light of Nature did know and confess.

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

What then? what follows on that Position, that the motions of sins which were by the Law, had force in our members to bring forth fruit unto death? What shall we thereupon infer? Doth this conclusion follow on it, That the Law is the cause of sin? Oh, no: far be it from us so to think; it were very absurd and gross so to imagine, nay rather, this is a truth: I speak but of mine own experience, I myself was ignorant of some things to be sins, which yet were sins, and the things I knew to be evil by the light of Nature, I did not soundly know to be so evil, as indeed they are, by any other means but only by the moral Law of God. For example, I had never come to know that Lust, the rebellion, the inclination to evil, and those motions whereby we are stirred up to evil, and do with delight think of anything contrary to the love of God or our neighbor, though we yield not consent of will to commit that evil, were sins, but that looking into the Law of God, I found them there expressly forbidden, the Lord in the tenth Commandment saying directly, Thou shalt not covet, or, Thou shalt not lust.

Come we now to such things as are hence to be observed. [Obser.] What shall we say then? Is the Law sin? We see, the Apostle is forced to prevent an absurd conclusion, that some were ready to infer on his former doctrine. He having delivered that the motions of sins which were by the Law, had force in our members, to bring forth fruit unto death; some were ready thereupon to conclude, that therefore the Law was the cause of sin. This the Apostle is forced to prevent and to say, What shall we say then? is the Law sin? Is the Law the cause of sin? [Doctrine 1] God forbid. Whence we see clearly,

That the holy Truth of God is subject to be perverted, and to have absurd conclusions urged from it. It is no new thing, that some draw from the holy Truth of God absurd and gross conclusions; [Use.] thus was it in the Apostles time, as here we see Chap. 3. of this Epistle; and thus it hath been, is now, and will be to the end of the World: and therefore we are not to marvel at this, that some pervert the holy Truth of God, and force from it absurd and gross conclusions. For example: That one Child of God may infallibly know another, and that Repentance goeth before Faith, and the like; this is no strange thing, thus it hath been in all ages, and will be to the end of the World. The Papists they lay it as a reproach on the Truth taught in our Church, that many absurd opinions do spring up together with it. Surely they might as well, in this respect, reproach the Truth taught by the Apostle, and by the Lord himself. Is it not the Truth of God, because some do force from it absurd and gross conclusions? Nay rather, we are to acknowledge it to be the same Truth that was taught by the Apostle, seeing the Devil seeks to pervert it, as he did in old time: the Devil is still like himself, and he labors now as much as ever, nay, more, because he is nearer to his end, to corrupt men, to sow errors, and to force from the holy Truth of God many absurd and gross conclusions. And the consideration of this may strengthen us against offense, in regard of many damnable errors and heresies that sprout up together with the preaching of the sound and holy Truth of God.

Now in that the Apostle confutes that absurd conclusion, That the Law should be the cause of sin, and saith, What shall we say then? is the Law sin? is the Law the cause of sin? God forbid: Note we briefly,

That the Law is not the cause of sin: [Doctrine 2] indeed sin takes occasion by the Law, as Verse next, to be stirring, and to break out: but yet it is a wrong to the Law, and an imputation falsely cast upon it, to say that it is the proper cause of sin: and so is it a wrong to the Gospel, [Use.] to say, as the Papists do, that it is a Doctrine dispossessing men's hearts of all true love of God and men, and setting open a gap to all looseness of life; for so they charge the Doctrine of God's free Grace and free Justification of a sinner to be. This is a mere slander. Indeed, so great is the corruption of man's degenerate nature, that many turn the Grace of God into wantonness: but that is but an accidental event, no proper effect of God's free Grace.

In the next place observe we, [Obser.] that the Apostle further confuting that absurd Conclusion, that the Law should be the cause of sin, he saith, Nay, I knew not sin, but by the Law. I knew not some things to be sins, but only by the Law. Hence we are given to understand thus much,

That by the Law of God only, [Doctrine 3] the sum whereof is in the ten Commandments, men come to sound knowledge of sin, men come to know that to be sin, which indeed is sin, and sin to be so foul and heinous as it is, only by the Law of God: And to this purpose the Apostle speaks plainly, Rom. 3.20. By the Law cometh the knowledge of sin: and, Gal. 3.19. he saith, The Law was added, meaning the Decalogue, or ten Commandments, because of transgression. That Law serves to discover sin, and the punishment of it, and for the sound convincing of men, touching their sins, and that Law only doth this: for howsoever the Law of Nature do sometimes discover sin, as we see in Abimelech, Gen. 20.9. and we have example of it in other of the Heathen, yet that Law being much weakened by the corruption of nature, it cannot thoroughly discover sin nor the wrath of God due to sin, only the Moral Law of God doth soundly and thoroughly discover sin, and men come to the sound and thorough-knowledge of sin, only by that Law. And the reason is this.

That Law only is the perfect rule of righteousness, [Reason.] and is most pure and free from all corruption, howsoever it may have corrupt glosses and interpretations fastened upon it, as it had by the Scribes and Pharisees; yet in it self it is pure and perfect, Psal. 19.7, 8. and therefore it doth perfectly discover sin, and men come to the sound and thorough-knowledge of sin, only by that Law.

Now this first serves to prove, [Use 1] that the doctrine and knowledge of the Law of God (the sum whereof we have in the ten Commandments) is necessary, it is needful that the Law of God be taught, and made known to us, and it is needful that we learn the Law of God, and that we should come to the knowledge of it: for why? It is the Law of God only, that gives us a true sight of sin, and by that alone we come to a sound and thorough-knowledge of sin; and therefore it is needful that we learn and know it, and to that end we are carefully to attend on the means that may bring us to the understanding and knowledge of it; and we are with David to pray to the Lord, that he would teach us, and give us understanding, and open our eyes, that we may see the wonders of his Law.

Again, is it so, [Use 2] that men come to a sound and thorough-knowledge of sin; only by the Law of God? Surely then, if we would soundly and thoroughly know sin, if we would know what things are sins, and how foul, ugly, and monstrous a thing sin is, we must look into the Book of God, and not rest in our own sense and understanding; we must not judge of sin, by the crooked rule of our own reason: for this is that which deceives many, they judge of sin by their own corrupt sense and reason. For example; they think it is nothing to take the Name of God into their mouths at every turn, and to say, Oh God! O Lord! O Jesus! God's sonty! and the like. They think their words are but wind, & that it is nothing to open their mouths against such as fear God, and to revile and to reproach them, and they think it nothing to lie for advantage, and to swear by faith or troth, and that it is a sign of a base mind to put up an injury, Which indeed is a man's glory, Pro. 19.11. with a thousand like. And hence it is that men put fair names on foul sins, and call Covetousness, Good husbandry; Pride, Comelinesse; & Drunkenness, Good fellowship, and such like.

Thus men deceive themselves, in judging of sin by their own sense and reason. We must learn, not to rest in our own sense and reason, touching sin; but we are to look into the Book of God, and to examine our hearts and lives by the Law of God published in his Word, the sum whereof we have in the ten Commandments; and we shall thereby find thousands of things to be sins, which we never thought to be so, yea, thereby we shall find out our special sins; and secret sins, and that every swerving from the Law of God, though it be but in the least want of that the Law requireth, to be sin, 1. John. 3.4. And therefore by that we are to examine our selves, and especially by the first and last Commandments of the Law. The first, showing the first motions of our hearts against God. And the last showing the first motions of our hearts against our Neighbor, (though we yield not consent of will to them) to be evil.

We are further to mark, [Obser.] that the Apostle saith not thus, Is the Law sin? God forbid. Nay, the Law discovers sin, or sin is made known by the Law: but he gives instance in himself, and he saith, I knew not sin, but by the Law. As if he had said, That I speak, I speak out of mine own experience, even I myself knew not sin, but by the Law, that is, I myself came to the knowledge of sin by the Law. From this manner of speaking, the Apostle thus insisting in his own example, and speaking out of his own experience, two things are offered to our consideration; I will speak of them in order.

The first is this: [Doctrine 4] That it is an excellent thing, when a Teacher can speak out of his own experience touching sin, and touching matters of faith and salvation; he is the best Teacher, that is able to speak of those things out of his own experience; he is the fittest to admonish, to reprove, and to comfort others, that can deliver the Word of Instruction, Admonition and Comfort, out of his own experience. Read Psal. 51.12, 13. We there find, that David desired the Lord to restore to him the joy of his salvation, and to stablish him with his free Spirit, and then he would teach others the way to find the like comfort and heavenly joy: Then (saith he) shall I teach thy ways unto the wicked, and sinners shall be converted unto thee. Heb. 5.2. It is said, that the high Priest under the Law, having experience of infirmities in himself, was fitter to have compassion on the people, and thereby was able sufficiently to have compassion on them that were ignorant, and were out of the way, because that he also is compassed with infirmities. Mat. 5.19. saith Christ, Whosoever shall observe and teach the Commandments of God, the same shall be called great in the Kingdom of heaven. Where we see, that he puts observing or doing, before teaching, by that order of the words plainly pointing out this Truth: That he is the fittest to teach others, who himself is a doer of that he teacheth, and can teach out of experience. The reasons of this truth are these:

First, experience of the efficacy, power, [Reasons. 1] and working of the Word in a man's own particular, in his own soul, is the best Commentary, and the best means for the right understanding of the Word; and he that feels the power and fruit of the Word in himself, even in his own soul, he is best able to open the meaning of it, and to apply it to others, and is the fittest and best Teacher.

Again, [ 2] when a man is able to speak out of his own experience, and to deliver Instruction, Admonition, Counsel or Comfort, as a thing whereof himself hath had experience, it is a special means to confirm that which is delivered, and to work it into the minds, and to seat and settle it on the hearts of the hearers: and therefore (doubtless) he is the best Teacher, that is able to deliver the holy Truth of God for Instruction or Comfort, out of his own experience. These two cautions being duly observed; First, that he be sure that he deliver the Truth of God, and not his own conceit. And secondly, that he deliver it in wisdom, with due consideration of necessary circumstances of time, place, and person. He that so delivers the holy Truth of God out of his own experience, without question is the best Teacher.

This ought to stir up all Ministers of the Word, [Use 1] howsoever they seek for other helps of Arts and Tongues, which indeed are excellent things, and of special use in teaching, and are not to be held, as some foolishly think, Antichristian, or needless, they are of special good use, and are to be sought after, to make Ministers fit for their calling. But I say, howsoever they are to seek for such helps, yet especially are they to labor for experience of that in themselves, which they teach to others, even to labor to have a true feeling of that Truth, and of those comforts of the Word in themselves, in their own souls, which they publish and make known to others: So they may be fitter to deliver the Truth of God, and the sweet and heavenly comforts of the Word, with profit to the People of God.

Yea, [Use 2] the Truth now delivered, is of use to private persons. Wouldst thou that art a private person, be most fit to counsel, to admonish, to instruct, and comfort others, as occasion is offered? Then labor thou to speak the word of Counsel, of Instruction, of Admonition, of Comfort, out of thine own feeling, and out of thine own experience: and if thou so speak, no doubt, thy speech will be more effectual, and do more good then the most eloquent that can be, not coming from experience. Those that reprove eloquently, they pierce not the heart, and those that comfort with fine eloquent speeches, comfort little or nothing, when their speeches come not from a feeling and experience of that they speak in their own hearts.

If thou be able to comfort others with the comforts wherewith thyself hast been comforted of God, 2. Cor. 1.4. and canst truly use the words of David, Psal. 66.16. Come and hearken, all ye that fear God, and I will tell you what he hath done to my soul, to my poor soul; I myself was thus or thus distressed, and this course I took, and the Lord vouchsafed me this comfort; no doubt thy speech will find better entrance, and prevail more then the most witty and eloquent Oration of the best Orator wanting experience.

And therefore if thou wouldst be a most fit Counselor, a most fit Instructor, a most fit Comforter of others, labor thou to speak out of thine own experience, and to feel the power and fruit of that thou speakest in thine own soul.

The second thing offered from this manner of speech the Apostle here useth, I knew not sin but by the Law: I came to know sin by the Law: The Law brought me, even myself, to the knowledge of sin, is this,

That men must come to the knowledge of sin in themselves, by the Law of God, [Doct. 5] and by the Word of God: and they only profitably hear or read the Word of God discovering sin, that are thereby brought to a knowledge of their own sins, and the greatness of them, and what they have deserved by them, and to acknowledge them; we have the examples of many to this purpose in the Word of God, who have been brought to a knowledge and sight of their own particular sins, by hearing or reading the Word of God. 2. Sam. 12. we read, that Nathan coming to David, and doing the office of a Prophet, and delivering to him the Word of the Lord, and that message the Lord had put into his mouth, David was thereby brought to the knowledge and sight of his particular sins, and to an acknowledgement of them, Verse 13. Then DAVID said unto NATHAN, I have sinned against the Lord. And so the Jews, Act. 2. Peter preaching unto them, and applying the Word close to their hearts, the Text saith, Verse 37. When they heard it, they were pricked in their hearts, they were brought to a true sight, and to a true and lively sense of their particular sins, and they cried out, Men and brethren, what shall we do? 2. King. 22.11. we read, that when good King Josiah heard the Word of God read before him he rent his Clothes: and Verse 19. it is testified of him, that his heart did melt, and he humbled himself before the Lord. And to this purpose we have the example of the Ninevites in Jonah 3. who at the preaching of Jonah were brought to a sight of their sins, and to an acknowledgement of them.

These examples do sufficiently clear the point: That men must come to the knowledge of sin in themselves, by the Law, and by the Word of God; and then only they profitably hear or read the Word of God discovering sin, when they thereby are brought to a sight and knowledge of their particular sins.

The reasons of this truth are first, [Reasons. 1] this, The Word of God discovering sin, is written to that end, and preached to that end, that men should thereby take notice of their particular sins, and come to acknowledge them.

Again, [ 2] secondly, unless men come to a knowledge of sin in themselves, and to a sight of their own particular sins, they will never be truly humbled, nor find themselves to stand in that need of Christ that indeed they do. And therefore it must needs be held a certain truth, that men are to come to the knowledge of sin in themselves, by the Law, and by the Word of God: and then only men hear or read the Word of God discovering sin, with profit, when they are thereby brought to a knowledge of their own particular sins, the greatness of them, and what they have deserved by them, and to an acknowledgement of them.

And this being a Truth, it discovereth to us, [Use.] that many are unprofitable Hearers and Readers of the Word of God.

How many, I beseech you, be there that are far from profiting by the Word of God in this manner? how many be there that take no notice of their own particular sins by the Word discovering sin? Nay, are there not many, that though their sins be never so plainly discovered before them, by the ministry of the Word, yet they take no notice of them at all, much less are brought to acknowledge them; as Garishnesse in apparel, how often hath it been made known to be a foul and grievous sin; and yet where is any that are guilty of that sin that take notice of it, and acknowledge it to be a sin in themselves? So I might insist in Drunkenness, in Whoredom, in Sabbath-breaking, and in Common swearing: these sins have been often discovered by the ministry of the Word; and yet where is almost any that take notice of them, and are brought to acknowledge them in themselves? Nay, do not many, as we use to speak, set a good face on the matter, and outface the ministry of the Word? and if at any time they take some little notice of these sins in themselves, yet then they seek to extenuate them, and to justify them, and to stand out in defense of them, yea, to quarrel with the affection of the Teacher; that he speaks not out of love; that he is too rigorous, and speaks of nothing but damnation, and the like.

Surely such persons are far from profiting by the Word discovering sin, nay, they show themselves to be graceless, and that they have no dram of grace or goodness in them, they are like wicked Ahab, of whom we read, 1. King. 21. and Chap. 22. That he professed he took Elijah and Michaiah the holy Prophets of the Lord for his enemies. And so they profess they take the Ministers of the Word for their enemies, and they wish ill to them, because they tell them of their sins, and lay their sins before them.

It is a note of a good heart, to be willing to hear of sin, and to be justly reproved for it, as DAVID said, Psal. 141. verse. 5. Let the righteous smite me, for that is a benefit: and let him reprove me, and it shall be a precious oil that shall not break mine head. And a good man or woman likes those Sermons best, that bring them to the knowledge, sense and feeling of sin in themselves; and if thou be so far from taking notice of thine own sin by the ministry of the Word discovering sin, as that thou dost wrangle and quarrel with those that lay thy sins before thee, it is a note of a wicked and graceless heart, and that thou art yet in the gall of bitterness, and in the bond of iniquity.

Learn we then our duty, learn we to take notice of sin in our selves, by the Word of God discovering sin. Then only we hear or read the Word of God discovering sin, with profit, when we take notice of sin in our selves, and are thereby brought to a sight of our own particular sins. And know we thus much further, [Note.]

and what thou hast deserved by them: and till thou see that, thou shalt never come to be truly humbled for them.

And again, if thou be not brought to a sight of thine own particular sins, by the Word of God discovering sin, certainly the Lord will one day bring thee to a sight of them, by his punishing hand, he will one day reprove thee, and set thy sins in order before thee, Psal. 50.21. And then thou shalt find that the Devil will roar against thee, he will then set before thee the greatness of thy sins, and the curse of the Law, and the horror of God's judgments, and a thousand to one plunge thy soul into the gulf of fearful desperation.

If then thou wouldst make it good to the comfort of thine own soul, that thou art entered into the way of grace and salvation; and if thou wouldst not, by deferring to take notice of thy particular sins by the Word of God discovering sin, provoke the Lord to come against thee with his punishing hand, and so to awake thy dead heart and seared conscience, and to set thy sins in order before thee, and suffer the Devil to roar against thee, to set before thee the greatness of thy sins, and the curse of the Law, the horror of God's Judgment, and to plunge thy soul into the gulf of fearful desperation; then learn thou by the ministry of the Word, now sounding in thine ears, and discovering sin, to take notice of sin in thyself, and to come to the knowledge of thine own particular sins, that so thou mayst be truly humbled for them, and find mercy, pardon and forgiveness of them at the hands of the Lord.

Come we now to the last words of this Verse, I had not known lust, except the Law had said, Thou shalt not lust. In which words (as before I shown) the Apostle confirms it, that he knew not sin, but by the Law, by particular instance of his knowledge of Lust, as that he knew not Lust to be sin, but by the Law, that he had never come to know the rebellion of his nature, and the first motions rising thence in his mind, to be sins, had not the Law made them known to him to be so.

Now then observe we, who it was that was thus ignorant touching Lust, who it was that knew not Lust to be sin, till he came to look into the Law of God, there to find it forbidden and condemned; even the holy Apostle Paul, a man of excellent knowledge and gifts, a learned Pharisee, and one that, before his conversion, was brought up at the feet of GAMALIEL, and instructed according to the perfect manner of the Fathers, and was zealous towards God, as himself witnesseth, Act. 22.3. and yet he saith, He know not Lust to be sin, but by the Law. Hence then we are given to understand,

That men are exceeding blind touching sin, [Doct. 6] yea, even men of great knowledge, and of great understanding in other matters, and men of great learning, are notwithstanding of themselves marvelous ignorant in respect of sin, and are as blind as Beetles, in respect of the concupiscence of nature, and the foul and cursed fruits of that corruption that is within the heart and in the soul, they are not able to take notice of them, they see not many foul gross corruptions, that lurk in their hearts, to be sins, they are altogether ignorant of them. And to this purpose we have not only the example of the Apostle in this place, but we have also the example of the Scribes and Pharisees, and the great Rabbin's & Doctors of the Law; though they were men of great knowledge and understanding, yet we find they knew not many inward lusts of the heart to be sins, and therefore they thought that an outward observance & keeping of some Commandments, of themselves was sufficient, as appears plainly, Matth. 5. in many Verses of it. Our Savior labors there to reduce them and others to a better understanding of the Law; he saith, Verse 21. Ye have heard that it was said to them of the old time, Thou shalt not kill: for whosoever killeth, shall be culpable of judgment. Vers. [ 22] 22. But I say unto you, Whosoever is angry with his brother unadvisedly, shall be culpable of judgment, and whosoever saith unto his brother, Raca, shall be worthy to be punished by the Council: and whosoever shall say, Fool, shall be worthy to be punished with hell fire. [ 27] Vers. 27. Ye have heard that it was said to them of old time, Thou shalt not commit adultery. But I say, Vers. 28. unto you, That whosoever looketh on a woman, to lust after her, hath committed adultery already with her in his heart. Vers. 33. Ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform thine oaths to the Lord. But I say unto you, Vers. 34. Swear not at all, neither by heaven, for it is the Throne of God, Vers. 35. Nor yet by the earth: for it is his foot-stool, Neither by Jerusalem: for it is the City of the great King. Vers. 36. Neither shalt thou swear by thine head, because thou canst not make one hair white or black. Vers. 37. But let your communication be Yea, yea, Nay, nay: for whatsoever is more then these, cometh of evil.

And not to add anymore examples, common experience shows it to be a truth, that men of great knowledge and learning, men that are expert and skillful and very wise in other matters, yet of themselves they are blind and ignorant, in respect of the corruption of nature, and they see not many foul corruptions and lusts that are in their hearts to be sins.

And the reason of this truth is, that we find, Ier. 17.9. [Reason.] The heart of man is deceitful and wicked above all things; who can know it? The heart of man hath in it an hidden and bottomeless depth of self love and of self-deceit; and therefore though men have excellent reaching wits, yea, though they be men of great understanding & skill in other matters, yet of themselves they are not able to sound the depth of their wicked and deceitful hearts, they are not able to see their hearts to be so foul and so filthy as indeed they are.

When Hazael was told by the Prophet Elisha. 2. King. 8.12. what evil he should do to the children of Israel, as that he should set their Cities on fire, and slay their young-men with the sword, and dash their Infants against the stones, and rent in pieces their women with child: What, saith he, Vers. 13. is thy servant a Dog, that I should do this great thing? He spake it with indignation, as if he had said, What dost thou think of me? Dost thou think that I am of so dogged a nature? Dost thou think that I have such a vile and monstrous heart within me, that I can find in mine heart to do such things as thou tellest me? No, no: certainly I have not such a wicked heart within me. He could not of himself see the wickedness and corruption of his own heart, nay, he would not take notice of it, though it were told him by the Prophet.

The holy Apostle Peter, a man truly sanctified, could not believe his Lord and Master, the Lord Jesus, who knew his heart, and could not deceive him; yet (I say) he could not believe him, when he foretold him of his threefold denial, he could not be persuaded there was so much wickedness in his heart. Matth. 26.35. PETER said to him, Though I should die with thee, yet I would not deny thee.

Now then the heart of man being thus deceitful, that men being not able to see their hearts to be so foul as indeed they are, we may resolve on this as a certain truth, that men of great knowledge and judgment, men that are very wise and understanding in other matters, yet of themselves they are blind and ignorant in respect of the corruption of nature, and they see not many foul corruptions and sins that are in their own hearts, to be sins.

Let no man then deceive himself, [Use.] let none of us think it an easy matter to find out our sins, and especially the lurking sins and corruptions of our hearts. If we so think, we deceive our selves; if men of great knowledge and understanding; if men of great learning, and of deepest insight in other matters, be blind in respect of the corruption of nature, and be not able of themselves to see many foul corruptions that are in their own hearts, to be sins; shall we think it an easy thing, to spy out the lurking sins of our hearts? No, no: our own hearts will deceive us, and tell us, they are not so foul within as they are, and the Devil will soothe us up, and make us believe we are not such sinners as indeed we are.

And hence it is that ignorant persons please themselves in a conceit, that they love God with all their hearts, and they love their Neighbor as themselves: and is it not the speech of many that if they had lived in the days of Christ, they would have been far from dealing with him as the Jews did? and if they had lived in the days of Queen Mary, they would have been far from having their hands in the blood of the holy Martyrs: nay, they would rather have taken part with them against Bonner and Gardener, and the rest? Will not many tell you thus, who notwithstanding show themselves most spiteful and malicious against them that profess the same truth the holy Martyrs did, and in whom appears the like piety and zeal?

And will not they tell you thus, that traduce them that truly fear God, and rail on them, and revile them, and give them all manner of opprobrious names, and hold them base and vile? Poor souls! They see not the corruption of their own hearts, and what is within them.

Assuredly, thou that art a malicious wretch, and dost carry thyself spitefully against them that truly fear God, if thou hadst lived in the days of Christ, thou wouldst have been ready to have driven the first nail into him. And if thou hadst lived in the days of Queen Mary, thou wouldst have been as forward as any to have put fire to the Martyrs. And therefore let none of us deceive our selves; let us not think it an easy matter to find our the lurking sins and corruptions of our own hearts. Men of great knowledge and understanding are ignorant of the corruptions of their own hearts, and dost thou think to be easily acquainted with the wickedness of thine heart? No, no: deceive not thyself; search thine heart diligently, to find out the hidden corruptions of it: it is hard for them that use the greatest care and diligence, to find out a quarter of that corruption that is in their own hearts: and therefore David said, Psal. 19.12. Who can understand his faults? cleanse me from secret faults.

Oh then, take thou pains with thine own heart, be continually sounding and gaging the depth of it, and spying out the secret and hidden corruption of it, and to that end bring thine heart to the rule, even to the Law of God and the Light of his Word, and often call on the Lord, that he would more and more discover to thee the hidden corruptions of thine own heart.

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

That Lust or Concupiscence is sin, [Doct. 7] I mean not natural lust or desire after things that tend to the preservation of nature, as after meat or drink, or the like; for those were in man before the fall: Nor yet spiritual lust or desire after heavenly things, which the Apostle calls The lust of the Spirit, Gal. 5.17. But by Lust, I understand that rebellion of nature, the first motions that arise from thence, whereby we are stirred up to do evil, and do with delight think on anything contrary to the Will of God, though consent of our hearts do not follow. These (I say) are sins, and we find them condemned in the Word of God; and this kind of lust and concupiscence is sin.

Saint John saith, 1. Epist. 2.16. The lust of flesh is not of the Father; it is evil and sinful. And hence it is that Moses commanded the children of Israel to circumcise the foreskin of their hearts, even to pare off the corruption of their hearts, and that indeed the very thought of anything contrary to the love of God or Man, though consent of will follow not, is a sin, it is clear by this reason:

Such a thought is directly against the Law of God, [Reason.] Luk. 10.27. Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy strength, and with all thy thought, and thy Neighbor as thyself. It is a fruit of corruption; for we should never have had such a thought if we had continued in the state of innocence. And therefore it must needs be held, and that justly, to be evil, and to be a sin, yea, such a thought in them that be truly regenerate, is properly a sin: and therefore the Apostle opposeth it to the lust of the Spirit, Gal. 5.17. The flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other.

Now then this being a truth, [Use 1] it serves first to confute the opinion of. the Papists, who hold and teach, that the first motions that arise in the mind or heart, whereby we are stirred up to do evil, if they gain not consent of will, they are no sins: which is directly opposite to the truth now delivered. Oh but, say the Papists (among other objections of less weight) they object that, I am. 1.15. say they, We there read, that when lust hath conceived, it bringeth forth sin; and therefore lust it self is no sin, but only brings forth sin. Answ. It is no good consequent, Lust brings forth sin; therefore it is no sin. Indeed it is not that sin which it brings forth, but yet one sin may bring forth another, and we may rather thus conclude, Lust brings forth sin; therefore it is sin: for the proper cause and mother of evil must needs be evil it self; and therefore notwithstanding this and other cavils of the Papists, it remains a truth, That the first motions that arise in the mind, whereby we are stirred up to evil, though consent of will follow not, are sins.

Secondly, this truth plainly shows us, [Use 2] that we have great cause to be humbled and cast down in our selves: for why? though it were possible (which indeed cannot be) but though it were possible for us to be free from wicked words and deeds, yet even the evil thoughts that arise in our minds, to which we give no consent at all, but snib and check them, yet those very thoughts defile us, and make us guilty of sin before God: and therefore we have no cause to swell, and to be proud, and to show forth our pride by speech, countenance, gesture, apparel, or the like, we being guilty not only of many sinful words and works, but also of many vain and sinful thoughts and imaginations, the least of which deserves the curse of God and everlasting perdition; and it is the Lord's mercy, that for them we are not utterly confounded.

Again, [Use 3] this being so, that the very first motions that arise in our minds, whereby we are stirred up to evil, though consent of will follow not, are sins: it must needs teach us to make conscience of our very thoughts and desires; we may not think, as many foolishly do, that our thoughts are free, and that we shall not be accountable to God for them. No, no: even the evil thoughts of our hearts, to which we never yield consent of will, are sins, and, without God's mercy, shall plunge us into the pit of everlasting perdition, and for them we stand in need of the precious blood of Jesus Christ. And therefore learn we to make conscience, not only of what we speak or do, but also of what we think or desire, and labor we to wash our hearts from wickedness, as the Lord required, Ierem. 4.14. Labor we not only to cleanse our lives from wicked conversation, but to purge our souls also from evil thoughts and sinful imaginations; the Lord sees the one as well as the other, and will punish the one as well as the other; and therefore learn we to make conscience of our very thoughts and desires.

The next thing that comes to be considered, is this, the Apostle saith, I had not known lust to be sin, except the Law had said, Thou shalt not lust. He was deceived touching lust, and he had not known it to be sin, but that looking into the Law of God, he there found it expressly to be forbidden and condemned, and so came to see his error and to be convinced of it. Whereby first we see, that the Apostle freely acknowledgeth that he was deceived, and he is not ashamed to confess that he was in an error touching lust, till he came to look into the Law of God, and was thereby convinced of his error. Whence we are taught by his example; I will but point at it.

Not to be ashamed to confess our selves to be deceived, and to acknowledge our selves to be in an error, [Doct. 8] being convinced of error by the Word of God, by plain evidence of truth; it is one special use of the Word of God to discover falsehood, and to convince men of error, 2. Tim. 3.16. The Scripture is given by inspiration of God, and is profitable to teach, to improve: that is, to improve errors and false opinions, and men being convinced of error, and that which they hold, being discovered by the plain evidence of the Word of God to be erroneous and false, they are freely to acknowledge it so to be, and willingly to subscribe to the truth.

And this meets with all such as are willful in their errors, [Use.] and obstinately persist and go on in their erroneous opinions, notwithstanding the plain evidence of the Word of God laid before them to the contrary. It is the case of many Brownists, Papists, Anabaptists, and others, that are taynted with foul and gross errors, though their errors be discovered, and though they be convinced by the plain evidence of the Word of God, yet they will not be driven from their errors, nor brought to renounce them, but still they persist, and still they go on in them; surely, such persons hold a lie in their right hand, the Apostle compares them to IANNES and IAMBRES who withstood MOSES, 2. Tim. 3.8. So they resist the truth, and they are men of corrupt minds, and reprobate concerning the faith, as the Apostle there speaks: yea, such persons resist and withstand the Spirit of God; for the Spirit of God speaks to us in the truth of the Word of God, and therefore they withstanding that truth, they resist the holy Ghost, as Stephen saith of the Jews, Act. 7.51. And without question it is out of pride, and out of an overweening of themselves, that men are wedded to their own gross and erroneous opinions, and will not be driven from them. They think they see more then other mendoe, and more is revealed to them, (and they stick not to speak it) then to all the world besides, when they are dealt withal and convinced by the Word of God, and have nothing to say against the plaien evidence of truth; yet they think it would be a disgrace and a disparagement to them to confess their error. And hence it is that they willfully persist, and go on in their absurd and gross opinions. Now this we must take heed of, this is a fearful height of sin, and men that are thus conceited, and thus wise in their own conceits, and willfully withstand the Spirit of God, speaking in the plain evidence of the Word of God, are in a dangerous case. Pro. 26.12. Seest thou a man wise in his own conceit? more hope is of a Fool then of him.

Then learn we not to be ashamed to confess our selves to be deceived, and to be in an error, being convinced of error by the plain evidence of the Word of God; let us in such a case give glory to God, and take shame to our selves; let God be justified in his Word and Truth, and let us acknowledge our selves to be liars, being found so to be by the evidence of his Word.

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

That the Law of God discovers sin, [Doct. 9] yea, the Law of God discovers the sin of nature, it discovers the rebellion of the heart, the very inclination that is in men naturally to evil, & the first motions that arise from thence, whereby they are stirred to evil, though consent of will follow not, to be sins; yea, it is the Law of God only that discovers lust to be sin, and the first motions that arise from thence to be sins, and it is not any other Law or any other learning in the world that doth that, but only the Law of God. All the wisdom of the Heathen, and of all the wisest and most learned in the world, was never able to see the rebellion of the heart to be sin, and the first motions that arise from thence, having not consent of will; only the Law and Word of God makes them known so to be, and indeed discovers them to be sins; for why?

The Word of God, as it is, Heb. 4.12. is lively and mighty in operation, and sharper then any two-edged sword, and entereth thorough, even to the dividing asunder of the Soul and the Spirit, and of the joints and the marrow; and that only is a Discerner of the thoughts and intents of the heart, that discerns the thoughts and the sinfulness of them. And to this purpose the Apostle saith, 2. Cor. 10.4, 5. The weapons of our warfare are not carnal, but mighty, through God, to cast down holds, and bringing into captivity every thought, casting down the imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ: every sinful and rebellious thought. 2. Pet. 1.19. The Apostle calls the Word of the Prophets, who were the true Interpreters of the Law of God, A light that shines in a dark place, because indeed it shines in man's heart, as in a dark place, & trieth out all the secrets of his thoughts, and the sinfulness of them, and makes manifest and discovers the deep and hidden things that are in the heart. This doth the Law and Word of God, and no other Law or learning in the world is able thus to do. And the reason and ground of this truth, is that which is added, Ierem. 17.10.

Verse 9. saith the Prophet, The heart is deceitful, [Reason.] and wicked above all things; who can know it? And then he subjoins, Verse 10. I the Lord search the heart, and try the reins, even to give to every man according to his ways, and according to the fruit of his works.

Now the Lord being 〈 in non-Latin alphabet 〉 , He being the searcher and knower of the heart, Act. 1.24. his Word and his Law must needs be like to himself, and partake of his nature, virtue, and power; and therefore this we may resolve on as a certain truth, that the Law of God finds out the rebellion of the heart, and discovers that to be sin, and the first motions that arise from thence, whereby men are stirred up to evil, though consent of will follow not, to be sins, and no other law or learning whatsoever besides is able so to do.

First, [Use 1] this Truth puts plain difference between the Law of God, and all other laws and learning in the world. The Law of God only discovers the rebellion of the heart to be sin, and the first motions that arise from thence, whereby men are stirred up to evil, to be sins, which all the laws, and all the learning in the world is not able to do.

And hence we may easily conceive the Law of God published in the Book of God, to be the very Word of God, even to be the eternal Word of the everliving God: for why? it is not all the learning in the world, that is able to discern the secret thoughts and intents of the heart, and to discover them to be sins, but only the Law of God published in the Book of God. And therefore, as God alone is the Searcher of the heart, so that Word that declareth to man what be his thoughts, that his very evil thoughts to which he gives no consent of will, are sins, must needs be the Word of the same God, even the eternal Word of the eternal and everliving God. This is a strong argument, euincing and demonstrating the Law of God, even the Law of God that is published in the Book of God, to be the very Word of God, against all barking, and blasphemous Atheists in the world.

Again, [Use 2] this being so, that the Law of God discovers the rebellion of the heart to be sin, and the first motions that arise from thence, whereby they are stirred to evil, to be sins, and no other Law nor learning is able so to do; by this we may see whence it is that the learned Papists do so much exalt flesh and blood, and so magnify nature, and speak so much of pure naturals. Surely it is from hence, they look on nature only with the eye of their Schole-learning, which indeed is a blind guide, and not able to discover to them the filthiness and corruption of their hearts; and hence it is that they think they can fulfill the Law of God, and can come to stand just in the sight of God by the works of the Law. Poor souls! they deceive themselves exceedingly: if they did but look into their own hearts by the light of the Word of God, and by the Law of God, they would be far from thus exalting nature, that would discover to them that the natural stream of their heart is only evil, and that continually, Gen. 6.5. and that the first motions by which they are stirred up to evil, though consent of will follow not, are sins; and the consideration of that would pull down their pride and high conceit of their pure naturals.

But to leave them, and to come to our selves; Is it so, that the Law of God discovers the rebellion of the heart to be sin, and the first motions that arise from thence, whereby they are stirred to evil, to be sins, and no other Law or learning in the world is able so to do?

If then we would find out the rebellion of our own hearts, we must search them by the Law of God, [Use 3] the light of that will disclose the darkness of our minds; the holiness of that will reveal the unrighteousness and perverseness of our corrupt natures; and it is the preaching of the Law of God, and of the Word of God alone, that will search the hearts and lives of men, and discover to them their hidden and secret sins: never was any brought to a sight of his sins, and to be humbled for them by any other learning in the world, but only by the preaching of the Law of God and the Word of God. If our hidden corruption and sins be met withal by the ministry of the Word, we are to acknowledge it to be the very Word of God that is preached to us, and we are to acknowledge the finger of God in his own Ordinance; for no other word or learning in the world is able so to do. It is the manner of some, if their close sins, their bosom sins be met withal by the Word of God, to fret and storm, and to think the Preacher hath been told of their sins, or that he deals with a Familiar. No, no: thou must know it, whosoever thou art, it is the power of the Word of God that finds thee out, & thou art to acknowledge it the Word and Law of God, that is able to dive into thine heart, and to ransack the most secret corners of it, and much more is it able to find out the sins of thy life, though they be done in a corner. 2. Kin. 6.12. We read, that the Prophet Elisha told the King of Israel the words that the King of Aram spake in his privy Chamber. And so the Word of God is able to disclose the things thou dost in thy bed-chamber, and as the Apostle saith, 1. Cor. 14.25. To make manifest the secrets of thine heart.

And therefore, if thy secret sins be met withal by the ministry of the Word, acknowledge it to be the very Word of God: for no other learning is able to do that: and submit thyself to the power of it, and learn to be humbled; and know this, if thou be not humbled by the Word of God discovering thy sins to thee, thou art more hardened by it, and thou sauourest the Word to thy deeper condemnation: for the Word of God is never truly preached in vain; It shall accomplish the will of the Lord, and prosper in that for which it is sent. And if thou be not humbled by it discovering thy sins to thee, thou art more hardened; and that is a fearful condition, take heed of it.

IN these Verses read, the Apostle goes on further, to clear the Law from those foul blots that some might haply blemish it withal; as to be the cause of sin and of death: and he shows, that not the Law, but sin taking occasion by the Law, wrought Concupiscence, revived in him, deceived him and slue him: that is the sum of these four Verses. To come to the handling of them as they lie in order.

In the 8. Verse we have two things offered to our consideration. First, a concession or grant made by the Apostle, that sin is an accidental event of the Law; and this he propounds with a reference to that which went before, implied in the first word (But.) But sin took an occasion by the Law. As if he had said, The Law indeed is so far from being the cause of sin, as it discovers sin, and makes sin known: but yet this I must needs grant and yield unto, that sin is an accidental event of the Law, sin happens, or sin comes to pass upon occasion of the Law.

Now this Proposition is not thus barely propounded; but the Apostle, in propounding of it, shows whence it is that sin is an accidental event of the Law, namely, from the pravity and corruption of nature, that corruption took occasion by the Commandment to be stirring and to be working. And insisting in his own example, he makes known, how far the corruption of nature was stirring & working on occasion of the Commandment in himself, even to the bringing forth of all manner of concupiscence. Saith he, Sin took, or, sin taking an occasion by the Commandment, and wrought in me all manner of Concupiscence.

In which words the Apostle puts down another use of the Law, in respect of such as be unregenerate: That in respect of them, it hath this use as an accidental occasion, it stirs up the corruption of their natures, and upon occasion of the Commandment forbidding lust, the lust of their hearts becomes more violent, and stirs in them more strongly, and breaks out more violently into all manner of sins; and then to this Proposition the Apostle subjoins a reason, which is, from the absence of the Law, or from the ignorance of it, that where either the Law is absent, or not known, there sin lies dead, in the last words, For without the Law, sin is dead. And that is further confirmed and amplified in the words following. But to keep within the compass of this eighth Verse, we see the parts of it:

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

But sin.] The word Sin in this place signifieth the pravity or corruption of nature, that in-bred corruption that we brought with us into the world, and carry about us continually: it is the same with that, Chap. 6.12. Let not sin reign in your mortal body, that ye should obey it in the lusts thereof. Tooke, or, Taking occasion. The word here rendered Occasion, sometimes signifieth opportunity of doing a thing, it cannot be so taken in this place, but the meaning is this: That though the Law give no occasion of sin, yet man's nature is so corrupt, as it is stirred up by the Law forbidding sin, and thereby it takes occasion to be working, and more fiercely breaks out into all manner of sins. (By the Commandment.) By that Commandment that forbids Lust spoken of in the Verse before, by that Commandment truly known, and duly considered. (Wrought in me) that is, effected and brought forth in me, I being yet in my natural state and condition, being yet in the flesh, as Vers. 5. When we were in the flesh. (All manner of concupiscence.) The word (Concupiscence) here signifieth actual lust, even actual evil thoughts and desires; and by all manner of concupiscence, the Apostle means all sorts of evil motions, arising from the corruption of nature, contrary to the love of God and the love of Men, and against both the first and second Table of the Commandments; For without the Law, that is, Without the knowledge and due consideration of the Law, Sin is dead, or was dead, that is, the corruption of nature lay hid, and was not known to be sin, or did not so strongly and so fiercely work; it was, as it were, dead, in comparison of that strong working it had, after the Law was known and duly considered. That this is the meaning, is clear by the Context: for the Apostle saith, he knew not lust to be sin, till he came to look into the Law of God, and duly to consider it, and that sin took occasion by the knowledge, and due consideration of the Law, to rage and swell, and to break out into all manner of evils. Thus then conceive we the Apostles meaning in this Verse, as if he had said,

The Law indeed is not the cause of sin, but yet the corruption of nature being stirred up by the knowledge and due consideration of that Cōmandement that forbids lust, though no occasion of sin was thence given, yet the corruption of nature thereby taking occasion to rage and swell, and to break out, it effected and brought forth in me, being yet in my natural state and condition, all sorts of evil motions, contrary to the love of God, and contrary to the love of Men; for without the knowledge and due consideration of the Law, the corruption of nature was, as it were, dead, it lay hid, and did not so strongly and fiercely work as afterwards, when the Law was known, and duly considered.

Here first, [Doct. 1] in that the Apostle saith, Sin took occasion by the Commandment: the corruption of nature on the Commandment took occasion to be stirring and working, to rage, and swell, and to break out more fiercely. We may easily see and conceive the greatness and strong working of the corruption of nature; so great is the corruption of nature, and such is the pravity and perverseness of it, that it takes occasion to break out on the Commandment of God, and the more the holy will of God is reueyled and known, the more doth the corruption of nature rage, and swell, and break out into sin: the wicked nature of man is this; The more he is forbidden to do anything, the more and the rather he desires and seeks to do it. In this, the corruption of nature is like the Gangrene, the Leprosy, the Noli me tangere, and such diseases as are made worse, by such things as should be a means to cure them. And as a violent strong stream of water, if you roll a great stone into it, or make a damme or bank in the midst of it, the higher it riseth, and the more it roars and swells, and breaks over with greater violence; so it is with the wicked and perverse nature of man, the more it is opposed by the holy Law of God, and the more that it is set against it as a bank to keep it in; the more doth it rage and swell, and the more it breaks out into sin; and the more a thing is forbidden, the more doth the corrupt mind of man give it self to the doing of it.

We may see this clearly in the example of the Israelites; we find, that when the Lord commanded them, and invited them by many sweet promises to go into the Land of Canaan, then they would not go into it, they dispraise it, they murmur against God, and they like Egypt better, they desire to return thither again, Num. 14.2, 3, 4. The children of Israel murmured against MOSES and AARON, and the whole assembly said unto them, Would God we had died in the Land of Egypt, or in this Wilderness, would God we were dead. 3. Wherefore now hath the Lord brought us into this Land, to fall upon the sword? our wives and our children shall be a prey: Were it not better for us to return into Egypt? 4. And they say one to another, Let us make a Captayne, and return to Egypt. And a little after, when the Lord in the same Chapter forbids them to enter into the Land, then they would needs in all haste go thither. The Text saith, Vers. 40. They rose early in the morning, and gate them up into the top of the Mountayne, saying, Loe, we be ready to go up to the place which the Lord hath promised: for we have sinned.

So again, the Lord commanding them to sacrifice to him on his own Altar only, their corrupt minds carry them to do otherwise, and to sacrifice to him in every place. When circumcision was commanded of God, all Nations lothed it, but when it was abolished by the death of Christ, then they would needs take it up as a thing needful to salvation: and therefore the Apostle bent himself strongly against it, Gal. 5.2, 3. Behold, I PAUL say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man which is circumcised, that he is bound to keep the whole Law.

To these we might add many like examples clearing and confirming this truth: That such is the perverseness of our nature, that it takes occasion to break out on the Commandment, and such is the wicked nature of man, that the more a thing is forbidden, the more his corrupt mind is set on it, and the more he gives himself to the doing of it. And do we not see this in common experience? Are there not many, who the more they are admonished of their evil courses, and the more they are dissuaded from evil, the more their corrupt hearts are set on evil, and the more eagerly they follow it? Is it not sometimes the speech of a blasphemous Swearer, being justly admonished and reproved for his swearing, he will therefore swear the more? And is it not thus with some beastly Drunkards, being told of their drunkenness, and justly reproved for it, do they not thereupon give themselves more and more to the practice of that sin? I wish it were not thus with too many: but alas, it is too clear, it is the case of too many: yea, some there be, that the more their sins are discovered and forbidden by the Word of God, the more desperate they become in a course of evil, and say, Oh, we are the Goats, we are wicked, and we shall be damned: and thereupon they set themselves purposely to do evil, their own corrupt hearts carry them more violently to a course of sin. The reason of this truth is this:

There is a direct contrariety between the holy Law of God, [Reason.] and the corrupt nature of man: the Law of God bears the stamp of God, it is perfectly just, and holy, and like to God himself: and the corruption of nature bears the stamp of Satan, and his lively Image; and so these two coming together, if the Law of God do not repress and overcome the force and working of corruption, it intends the force of it, and makes it more violent: as the coldness of the air that is about the fire, intends the heat of the fire, and makes the fire burn more fiercely; so the holy Law of God, coming to the corrupt nature of men, if it do not repress and overcome the force and working of it, without question it intends the force of it, and makes it more violent; and therefore this we may set down as a certain truth, that such is the perverseness of our nature, that it takes occasion to break out on the Commandment of God, and the wicked nature of man is this, that the more a thing is forbidden, the more his heart (being left to it self) is set on it, and the more he gives himself to the doing of it.

Now then, this being a truth, [Use 1] it discovers first that it is no light and trifling thing, it is no small matter for a man or woman to be in their natural state and condition; many in this respect deceive themselves exceedingly, because haply they are kept by restraining grace, from some foul and gross sins, as Whoredom, Murder, Stealing, and such like; they bless themselves, and think themselves in a marvelous good case, and they make nothing of it, that they are yet in their natural state and condition, having no evidence that they are freed from that, and that they are in bondage under the corruption of nature: but alas, they deceive themselves exceedingly; and so long as they are in that state, they are in a miserable condition: for why? through the perverseness of their nature, they are ready to turn that to an occasion of sin, which should be a means to do them most good; they are ready to turn the Law of God, and the holy Word of God, which is the chief means to cure sin in them, to an occasion to make them sin the more, and to go on with greater violence and eagerness in a course of sin; and that is a miserable state: what hope can there be of any good in such a case as that?

We hold that Horse to be a very Iade, that the more he is spurred, the more he goes backward: and we hold that to be a stubborn and desperate child, that because his Father wills him to do a thing, therefore he sets himself against it; and the more earnest his Father is to have him do it, the more backward he shows himself to the doing of it. Now this is the case of everyone of us by nature; so wicked and so perverse is our nature, that the more the Lord requires good duties at our hands, the more untoward we are to the doing of them; and the more any evil is forbidden, the more eagerly we desire it, and seek to do it, if we be left to our selves; and therefore think it not a matter of nothing to be in thy natural state and condition, so long as thou art in that state, thou art in a miserable state: and therefore finding thyself in that state and condition, hasten out of it, and never rest, till thou be renewed by grace, and that thou art wrought on by the Spirit of grace and sanctification.

Again, [Use 2] is it so, that the perverseness of nature is such, that it takes occasion to break out on the Commandment of God, and the more any evil is forbidden, the more the corrupt heart of man is set on it, and the more he gives himself to the doing of it? We must then learn to come to the hearing of the Word of God prepared; for why? we are in danger, through the perverseness of our own nature, to turn that into our bane and poison, that should be a means to do us most good, even to take occasion from the holy Word of God discovering our sins, and condemning them, to become more eager and violent in a course of sin, and to be hardened in our evil ways, as many are by the Ministry & Preaching of the Word of God: and therefore we are carefully to prepare our selves, when we come to hear the Word of God, we are to labor to disburden our hearts of sinful lusts, and of that perverseness that is in them by nature, and to humble our souls before the Lord, entreating him to sanctify our hearts by his grace, and to come in fear and trembling, that so the Word may be to us a Word of life and comfort, and a Word of salvation.

In the next place observe we, [Obser.] that the Apostle saith, Sin took occasion by the Commandment. The Commandment of God gave no occasion, but the corruption of nature thereby took occasion to be stirring, and working, and to bring forth all manner of evil. We see then, the Apostle cleeres the Commandment of God, and frees that from blame, he justifies that, and lays no fault on that at all; but he lays the fault and blame where it ought to lie, namely, on the corruption of nature, that the corruption of nature took occasion where none was given, even by the holy Commandment, to bring forth all manner of concupiscence.

Whence note we, [Doct. 2] how we may clear the holy Word of God preached, from all fault and blame, when it becomes to some men a savor of death, and they are thereby hardened and made worse. By this we learn how to justify the holy Word of God preached, in that respect, and to lay the fault and blame where it ought to be, namely, on the corruption of their own hearts: the holy Word of God preached, gives men no occasion to be hardened, and made worse in a course of sin, but their own wicked and corrupt hearts thereby take occasion to be hardened and to become worse, and from the strength of their own corruption they pervert the holy Word of God to their own destruction; and thus it was said by the Prophet ISAIAH, Isai. 6.9, 10. Go and say unto this people, Ye shall hear indeed, but ye shall not understand; ye shall plainly see, and not perceive: make their hearts fat, make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and he heal them.

The holy Prophet is said to make their heart fat, and to harden them, because they were hardened by occasion of his preaching. His preaching gave them no occasion: but they thereby took occasion to be hardened and made worse. So is that place to be understood; and so we learn how to justify the holy Word of God preached, and to free it from blame, though some be thereby hardened, and savor it to death and to their own destruction: the fault is not in the Word of God, but in their own corruption; yea, by this we learn to justify God, and to clear Him in respect of His dealing with men, when He is said to harden their hearts, and to stir them up to evil. The Lord hardens the heart, and stirs up to evil, not by instilling or infusing any the least evil into the hearts of men, but by setting before them such things, as they through their own corruption abuse, and turn to occasions of evil to themselves; as his precepts, his threatenings, his counsels, his blessings. Psalm. 105.25. it is said, The Lord turned the heart of the Egyptians to hate his People. The meaning is, they hated God's People, because the Lord blessed them; they took occasion by those benefits the Lord bestowed on his People, to hate them. And so the Lord turned their hearts to hate his People, not by putting evil into them, but by setting his benefits bestowed upon his People, before them, by which through their own corruption, they took occasion to hate God's People. And thus we may justify the Lord's dealing with man, and clear him from blame, when he is said to harden their hearts, and to stir them up to evil.

Further observe we, [Obser.] that the Apostle here faith, that Sin taking occasion by the Commandment, wrought in them all manner of Concupiscence, it effected, and it brought forth in him all sorts of evil motions. Where we see, the Apostle gives to the corruption of nature, an effecting or working power, a power to effect, and to bring forth evil motions. Hence then we may easily gather thus much:

[Doct. 3] That the corruption of nature is a thing that hath a real being, it is not, as some have thought, a mere absence or privation, or a mere want of that holiness and righteousness that ought to be in us: but it is a positive thing, it is a thing that hath a real being, it is both a guiltiness of the sin of our first Parents; for in ADAM all sinned, Rom. 5.12. and it is an inclination, a proneness of all the faculties of the soul to that which is evil, and against the Law of God; and so it is a thing that hath a real being; and it is the proper cause producing and bringing forth all evil motions, and all wicked and sinful actions, it is the mother sin, it brings forth all other sins whatsoever. And to this purpose the Apostle James speaks plainly, Chap. 1.14, 15. saith he, Every man is tempted, when he is drawn away by his own concupiscence, and is enticed. And when lust hath conceived, it bringeth forth sin, and sin, when it is finished, bringeth forth death. Where we see, he gives a power to concupiscence, that is, to the corruption of nature, to entice, to draw to sin, and to conceive, and bring forth sin, even all manner of actual sins.

And hence is the corruption of nature called, The body of sin, Rom. 6.6. and the old man, in that place and in many other places: and it is called, the flesh. All which denominations do signify and imply thus much, that it is a Positiue thing, and hath a real being, yea, the Apostle ascribes to the corruption of nature, a lusting, Let not sin reign therefore in your mortal body, that ye should obey it in the lusts thereof: and Gal. 5.17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh: and these are contrary one to the other. And therefore doubtless it hath a real being, and it hath an effecting and working power, and as a mother, it brings forth all manner of actual sin.

This being a truth, [Use 1] it first meets with the error of the Pelagians: this being true, it cannot be true, that the Pelagians of ancient and of later times held, that all sins that are committed, they come not from the corruption of nature, but they are done only by imitation. So Pelagius and his followers held & taught. That cannot stand with this truth, that the corruption of nature hath a real being, and as a mother, gives being to other sins, and as a mother, brings forth all manner of actual sins.

Again, is it so, [Use 2] that the corruption of nature hath a real being, and hath an effectual and working power, and as a mother, brings forth all manner of actual sins? Surely then children do not evil only, because they see others to do evil, children do not practice evil only by imitation; which was likewise the error of the Pelagians: but the evil that children do, it comes from a root within them, the corruption of nature hath a real residence and being in them, and that corruption hath a working power, and that gives being to all the evils they commit, and that children do evil from the corruption that hath a real residence and being in themselves, may plainly appear by this.

Many times some particular evil quality is found in a child in his infancy, the child is peevish, froward, and such like; it hath some particular evil quality in it, in the very infancy, before it can learn anything that is ill by imitation: and therefore certainly the corruption of nature is a thing that hath a real residence and being in children, and hath a working power in them, and gives being to all the evil they commit. And this Parents are to take notice of, Parents are not only to consider that their children are subject to learn ill, and to take it from examples, and so to take heed they give them no ill example, wherein many are faulty; but they must think on this, that there is a root of bitterness really abiding in their children, and that, that hath an effecting and working power, and gives being to all the evils that they commit, and so labor by all good means to root it out of their children. Pro. 22.15. saith SALOMON, Foolishness is bound in the heart of a child: but the rod of correction shall drive it away from him: there is a bundle of folly in the heart of a child: but the rod of correction shall drive it away.

Let then all Parents take notice of that folly, and that vanity and wickedness that is really abiding in their children, and labor by instruction, by correction, and by all other means to drive it out. If thou fail in this duty, thou that art a Father or Mother, thou shalt one day find to thy woe and sorrow, that there is a bitter root really abiding in the heart of thy child, it will one day show forth the working power of it, and break out into stubborness, disobedience, and many foul disorders; yea, haply such, as will bring thy child to an untimely end: and then thou wilt wish that thou hadst taken notice of it, and in time labored to root it out: but then it will be too late; yea, then thou shalt find a burre in thine own soul, and a wound in thine own conscience: for without repentance the blood of that child shall be required at thy hands: therefore let all Parents think on this duty.

One thing note we further in the Apostles Proposition. He saith, that sin taking occasion by the Commandment, wrought in him all manner of concupiscence. That is to be observed of us, even in Paul himself, being yet in his natural state and condition, the corruption of nature effected and brought forth all sorts of evil motions, contrary to the love of God, and contrary to the love of men; and yet Paul was a man excellently well gifted and qualified, even before his Conversion, he saith of himself, that he profited in the Jewish Religion above many of his companions, and of his own Nation, and was much more zealous of the tradition of his fathers: And Philip. 3.6. Touching the righteousness which is in the Law, saith he, I was unrebukable. And yet even in him thus qualified, did the corruption of nature, on occasion of the Commandment, effect and bring forth all sorts of evil motions and lusts. Hence then we are given to understand,

[Doct. 4] That there is in all and every man and woman the same seeds of sin, & the same perverseness of nature, though they be never so well descended, even of the best Parents in the world, never so well qualified; men that have the greatest gifts of nature, or the greatest endowments of learning, or the like, they have in them by nature the same seeds of sin that other men have, yea, in the best man in the world, there are by nature the seeds of all manner of sins, as Christ saith, John. 3.6. That which is borne of the flesh, is flesh: it is nothing but a lump of corruption. Hence it is that men that are yet in their natural state, are said to be darkness, Ephes. 5.8. and to be in the flesh, verse. 5. of this Chapter, and to be dead, Ephes. 2.1. in trespasses and sins. All these Phrases do show, that men that are yet in their natural state and condition, are overwhelmed in sin, and are nothing but a lump of corruption. And so, whatsoever they be, be they never so well descended, or never so well qualified, they have in them by nature the same seeds of sin that others have. The reason and ground of this truth is this:

[Reason.] All men do equally from Adam partake of the nature of man, and are all alike the children of wrath; and therefore there is in all and everyone by nature, the same seeds of sin, and the same perverseness of nature; indeed the corruption of nature doth not break out in all natural men alike, because it is limited and kept in by the hand of God, and by restraining grace; and men are kept from breaking out into some notorious foul sins, by good education, by wholesome Laws of men, by their own natural temper, and constitution of body, and the like.

But yet this remains a truth, that be men never so well descended, or never so well qualified, they have in them by nature the same seeds of sin that others have: and therefore let no man or woman think highly of themselves, [Use.] and lift up themselves in a conceit of goodness and excellency of their own natures.

It is the manner of some to magnify their own good natures, and to think they have excellent natures, they are not given to such and such sins, they thank God they are not so il as others are. But let such persons know, they deceive themselves; it is not the goodness of their nature, but the hand of God, and his restraining grace that keeps them from those sins that others fall into; nature in them is as corrupt in the root, as in the worst men in the world. And whence is it, that thou art not so bad as Cain, as Pharaoh, as the Sodomites, as Judas, or the vilest monster in all outrage of sin, thou being yet in thy natural state and condition? Surely, from the hand and power of God, and from his restraining grace. And therefore cease thou from magnifying thine own good nature, and blessed God for so restraining thy nature, and desire of the Lord, that as he hath given thee a better tempered nature then others, and thou art not naturally given to such foul sins as others are, so he would be pleased to go on with his mercy, and give unto thee his special renewing grace, even the sanctifying grace of his Spirit, without which thou shalt never see the face of God to thy comfort.

The best natured man or woman in the world, if they have no more in them but the goodness of nature, they shall go to hell. And therefore never rest, till thou find thine heart renewed by grace, and that the Spirit of God hath framed thee in some measure to the Image of Jesus Christ; and that will give thee comfort, and that will give thee assurance of God's special love towards thee in Jesus Christ.

One thing mark we further in the Apostles Proposition; he saith, The corruption of nature taking occasion by the Commandment, brought forth in him (he being yet in his natural state) all manner of concupiscence, even all sorts of evil motions and lusts, all ill motions contrary to the love of God, and contrary to the love of Men; Hence then it is clear, [Doct. 5]

That the corruption of nature hath a marvelous strong working in unregenerate persons, it carries a strong hand over them and in them, it carries them directly against the Commandment of God, yea, on occasion of the Commandment, it stirs up in them all manner of evil motions and lusts: no thought so wicked, and no lust so vile, but the corruption of nature brings it forth in unregenerate persons, on occasion of the Commandment of God: the Commandment of God which forbids sin, and is the rule of good life, and so should work good in men, it works no good at all in unregenerate persons being left to themselves, nay it is so far from working good in themselves, as on occasion of that, their corruption stirs, and works, and brings forth in them all manner of evil.

[Use.] Where then is any place for freedom of will in unregenerate persons, as the Papists hold and teach, That men being yet in their natural state and condition, have freedom of will in things that are spiritual, and truly good, and commanded of God in his Word, and that mere natural and unregenerate persons may will that which is truly good? That cannot stand with this truth, that the corruption of nature hath such a strong working in unregenerate persons, as, on occasion of the Commandment of God, it stirs up in them all sorts of evil motions and lusts. Is it possible, that unregenerate persons should have it in their free choice to will spiritual good things, and to be able freely to will and choose that which is truly good and holy? and yet the frame of their hearts is not only altogether evil of it self even from the cradle, Gen. 8.21. The disposition of their understanding, their will and their affections, with all that their hearts devise, frame or imagine, is not only wholly evil, but more then that, so strong is the corruption of their nature, as, on occasion of the Commandment of God, it breaks out, and stirs up in them all manner of evil motions and lusts, and they are made worse by that which should be a means to do them good?

Is it possible there should be a liberty and freedom of will in such a miserable bondage? No, no: it is a thing altogether impossible, and it is a mere fancy, and an idle conceit, to think that unregenerate persons have freedom of will in things spiritual and heavenly, and can freely will that which is truly good: we are to renounce it as a gross Popish error.

Come we now to the last words of this Verse, For without the Law, sin is dead. In these words, as before we shown, the Apostle adds a reason to his foregoing Proposition. The meaning of them I have also given, as that they are thus to be conceived: That without the true knowledge and due consideration of the Law of God, the corruption of nature lies, as it were, dead, it lies hid, and hath not that strong and violent working, as it hath when the Law of God is known. From these words thus understood, two things are offered. I will speak of them in order.

First this; hence we are given to understand, [Doct. 6] That where the Law of God is either wanting, or men having the Law and Word of God, do not soundly know it, and duly consider it, there the corruption of nature hath not that raging and violent working, and it breaks not out with that violence in unregenerate persons, as it doth where the Law and Word of God is well known, and thoroughly considered of them that be unregenerate, being then left to themselves. Indeed we may not think, that the corruption of nature hath not a strong and a powerful working in unregenerate persons, where the Law and Word of God is either wanting, or is not well known, and duly considered of them. No, no: doubtless it hath a strong and powerful working in unregenerate persons, either wanting the Law and Word of God, or having it, and yet being ignorant of it, or not duly considering it, the corruption of nature even then brings forth in them most vile & most abominable fruits. The Apostle shows it at large, Rom. 1. in many Verses, as, 23, 24, 25, 26, 27, 29, 30.

But this is the thing that I deliver grounded on this Text: That where the Law and Word of God is either wanting, or men having it, do not know it, or do not at all consider it, or but slenderly; there, though the corruption of nature do strongly prevail, yet it hath not that fierce, and that raging and violent working in unregenerate persons, as it hath where the Law and Word of God is soundly known, and thoroughly considered of them that be unregenerate, they being then left to themselves: and for this, we have further evidence and testimony of Scripture, and this may be further confirmed by some examples out of the Book of God.

To this purpose read Ierem. 36. We there find, that though Iehotakim the King was a wicked man, and his corrupt heart set him on to work much evil in the sight of the Lord, yet then did his corruption rage and swell, and then did it break out fiercely and violently, when Iehudi had read before him the Roll that was written from the mouth of Jeremiah, then the Text saith, Ver. 23. that in his rage he cut the Roll, and cast it into the fire that was on the hearth, and burnt it. Yea then his rage was so great, he was so violently carried to mischief, and set on it, [ 26] as he sent to take BARVCH and IEREMIAH, to clap them up in prison, Vers. 26.

And thus we read of the people, Ierem. 44. Though they were foul and gross Idolaters before, yet then were they raging mad on that sin, and carried after it with violence, when they heard and knew the Word of the Lord to the contrary, from the mouth of the Prophet, then they said, Vers. 16, 17. The Word that thou hast spoken unto us in the Name of the Lord, we will not hear it of thee. But we will do whatsoever thing goeth out of our own mouth, as to burn incense to the Queen of heaven, and to pour out drink offerings unto her, as we have done.

And thus we read of the people of Ephesus, Act. 19. their corruption strongly prevailed over them, to the worship of their goddess Diana; yet it had not that force, that raging, and that violent working in them, till they knew the Word and Will of God to the contrary, by the preaching of Paul; then their corruption had a marvelous violent working in them. The Text saith, Vers. 28. that then they were full of wrath, and cried out, saying, Great is DIANA of the Ephesians. And so, Vers. 34. There arose amongst them a shout almost for the space of two hours, of all men, crying, Great is DIANA of the Ephesians.

By these examples not to add more, we see, that howsoever the corruption of nature have a strong working in such as either want the Law and Word of God, or having it, are ignorant of it, or do not duly consider it, yet it hath not that fierce, that raging and violent working, as it hath in them that know the Law and Word of God, and thoroughly consider it; they being then left to themselves, in them the corruption of nature rageth extremely, and it breaks out most violently: and the reason is plain;

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

Now this being a truth, it may serve to arm and strengthen us against amazement, and wonder, when we see men that know the Law, & know the Word of God, notwithstanding to break out into fearful outrage in sin. We are not to marvel at men's outrage in sin in these days, wherein they have the clear light of the Word shining forth to them, and they have also knowledge of it: for why? The Devil now rageth more then in former times, because his time is short; and in men that know the Law and Word of God, being left to themselves, the corruption of their nature rageth extremely, and breaketh out most violently; yea, in them the corruption of nature hath a more fierce and a more violent working, then in them that either want the Word of God, or are ignorant of it. And therefore we are not to marvel at it, that many that live in the clear light of the Word of God, and where it is truly & faithfully preached, and have knowledge of the Word forbidding sin, are notwithstanding most outrageous in sin, and carried on most violently in a course of sin; we are not to wonder at this. Yet in the mean time, such persons as are so carried on in sin, are in a fearful case, and it is the case of too many.

Are there not many that know the Word of God forbidding sin, yea, that know the Word of God forbidding their particular sins, and have often heard it urged against their particular sins of Pride, of Covetousness, of Drunkenness, of Sabbath-breaking, and such like; and yet the corruption of their hearts carries them on even with violence and eagerness, to the practice of these sins? Surely, such persons are in a miserable condition. They that either want the Word of God, or are ignorant of it, though they be in a miserable taking; yet thou that knowest the Word of God forbidding sin, yea, forbidding that particular sin, which thy corruption carries thee even with violence, to practice, thy case is far worse; for that is to sin against knowledge, and presumptuously, yea, that is a fearful step to that unpardonable sin, the sin against the holy Ghost, yea, that seals up to thee a fearful conclusion; if thou speedily amend not, it is more then probable, that thou art in the state of reprobation, thou art a child of disobedience and willful rebellion; and therefore thou art not only a child of wrath, as all others are by nature, but it is more then probable, that thou shalt never be received to mercy, and that thou art a child of perdition.

Oh let all such as are carried on violently in a course of sin, though they know the Word of God to the contrary, think on this; and if hell have not taken hold and possession of them, let them bethink themselves of speedy reformation.

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

That ignorant persons, [Doct. 7] such as either know not the Law and Word of God, or at least confider it not as they ought, they have no true touch of conscience in respect of inward corruption, the corruption of nature lies as it were dead in them, not only in respect of the working power of it, but also in regard of the accusing power of it; it hath not in them that accusing power, that it hath in those that are acquainted with the Law and Word of God, the ugliness and grievousness of the corruption of nature, doth not press and lie heavy on the souls of such as are ignorant of the Law and Word of God, they are not touched with the danger of it, they see not themselves, in regard of the corruption of nature, under the curse of God, and liable to everlasting perdition. And why? Surely, because they know not Lust to be sin, they see not the corruption of nature to be sin, and to be a thing forbidden & condemned in the Law of God; no, though they be men of great knowledge and understanding in other things, yet they are as blind as Beetles in respect of the corruption of nature, they see not their ignorance of God, and of his Word, their hardness of heart, their distrust of God's providence, their self-love, their seeking themselves, their own ease, pleasure, profit, and many actual lusts of their hearts, to be sins, much less do they see the root of those lusts, the corruption of their nature, to be sin; and therefore they cannot be touched with the weight of it, and with the danger of it, and find themselves under the curse of God in regard of it.

This serves further to discover to us the necessary use of teaching and learning the Law of God, [Use.] that it is needful the Law of God should be taught, and that men should learn it, and come to the knowledge of it. Men that are ignorant of the Law of God, or at least consider it not as they ought, they have no true touch of conscience in respect of inward corruption, the corruption of nature lies, as it were, dead in them, even in respect of the accusing power of it, and they go on in a deadness and dullness of heart, & have no sense or feeling of their inward lusts, that are strong and powerful in them: they are not humbled, they sorrow not, they grieve not, they hang not down their heads, in regard of inward corruption: and why? Because it is not in them? No, no: but because they feel it not, they have no touch of conscience in respect of it, being ignorant of the Law of God, that should bring them to a true touch of conscience, for the very corruption of their hearts, and make them see themselves, in regard that they are under the wrath of God, and liable to everlasting peridition; and therefore it is needful that the Law of God should be taught, and that men should learn it, and come to the knowledge of it; and to this purpose consider but this, without knowledge of the Law of God, men can never come to a sight of the corruption of their own hearts, and without a true sight of it, they can never come to be truly humbled for it, and without true humiliation for it, in some measure, they cannot come to be raised up with true comfort. And therefore, as we tender our own good and comfort, we are to learn the Law of God, that thereby we may come to the knowledge of the corruption of our own hearts, and may be truly humbled for it, and so find true comfort in Jesus Christ.

THe Apostle having said, Without the Law, sin is dead, without the Law, sin lay as it were, dead, both in regard of the working, and also of the accusing power of it; In this Verse he confirms it by his own example, he gives instance in himself, and shows, that even in himself sin lay, as it were, dead, without the Law. That is the general drift and purpose of the Apostle in this Verse; and thus much is intended by him, and easily gathered from his words, though it be not in these very terms propounded in this Verse.

We have laid before us two contrary states and conditions both of the Apostle himself, and of sin in regard of the Law. As first, that without the Law the Apostle was once alive, and sin was then dead. In the first words, For I once was alive without the Law, and sin was then dead: that is not expressed, but implied. And then secondly, that on the coming of the Commandment, sin, which before was dead, revived, and then he died. But when the Commandment came, sin revived, but I died.

For I once, that is, I myself, heretofore being a Pharisee, being in my natural state, and before my conversion, was alive, that is, seemed to myself to be alive, in mine own conceit and opinion I was alive. Now the life the Apostle here intends, is spiritual life, and that is put for a good and an happy spiritual state and condition; for so the word (Life) is sometimes used in Scripture, for an happy state and condition, as Psal. 34.12. What man is he that desireth life? that is, Who is it that would live well and happily, in an happy state and condition? And so the Apostles meaning, in saying, I was alive, is this: I was in mine own conceit and opinion in a marvelous good case, I thought myself, in regard of my spiritual state and condition, exceeding well, and far from any danger of death and damnation: I observed the Law outwardly, and touching the outward observation of it, I was unrebukable, Philip. 3.6. and I was secure, my conscience did not trouble me, nor make me afraid of God's justice and vengeance. So much is implied in that phrase (I was alive.) Without the Law, that we expounded before, and shown this to be the meaning, Without the sound knowledge and due consideration of the Law of God.

But when the Commandment came.] By Commandment we are to understand that Commandment beforespoken of, that forbids lust and condemns it. And the Apostle saith, that the Commandment came; not because he had it not before, but because he did not rightly understand it and duly consider it; for this phrase is opposed to the former, without the Law: and so the Commandment came to the Apostle, when he rightly understood it, and did duly consider it (sin revived.) The word Sin is here to be taken as before, for the corruption of nature, for inward lust and concupiscence, and that is said to revive, when it shows forth the power of it, both in stirring and working, and in accusing; without sound knowledge and due consideration of the Law of God, it lay, as it were, dead, but on the sound knowledge and due consideration of the Law, it begun to show forth the life of it, even strongly to stir, and to work, and to accuse.

And I died.] This is opposed to that he said before (was alive.) The meaning is this:

I found myself in regard of my spiritual state and condition, as a dead man, I saw myself guilty of sin, and so under the curse and wrath of God, and liable to eternal death and damnation, my conscience accused me, and made me afraid of God's wrath and vengeance. That is the meaning of that phrase (I died.) Thus then conceive we the meaning of the Apostle in the words of this Verse, as if he had said,

But I myself heretofore, when I was a Pharisee, and did not soundly understand the Law of God, nor duly consider it, but contented myself with an outward observation of it, thought myself, in regard of my spiritual state and condition, exceeding well, and in a marvelous good case, I was secure, my conscience never troubled me, and I thought myself far from any danger of death and damnation: but when I came to a right understanding, and due consideration of the Commandment of God, that forbids Lust, and condemns it, then the corruption of my nature, the lust of mine heart, shown forth the life of it, then it began strongly to work, and to stir, and to accuse me, then I found myself, in regard of my spiritual state and condition, in a miserable case, then my conscience accused me, and terrified me, and I saw myself guilty of sin, and so under the curse of the Law and wrath of God, and liable to eternal death and damnation.

Here first observe we, that the Apostle saith, that when he was a Pharisee, and had no sound knowledge of the Law of God, nor due consideration of it, but rested only in the outward observation of the Law, then he thought himself alive, he then thought himself, in regard of his spiritual state and condition, exceeding well, and in a marvelous good case. Now that which was the conceit and thought of the Apostle, is the very conceit and thought of all natural men being ignorant of the Law of God, or not duly considering it: and the point hence is this,

That such as are ignorant of the Law and Word of [Doct. 1] God, or do not duly consider it, they please themselves exceedingly in an outward conformity to the Law of God, and if they carry themselves orderly, and yield an outward conformity to the Law, and perform outward good things, they are highly conceited of themselves, and they think they are in a marvelous good case, in respect of their spiritual state and condition; it is the nature of ignorant persons to bless themselves, in respect of their outward good carriage and civil behavior, and to think themselves, in respect of that, alive to Godward, and without all question in God's favor, and far from any danger of death and damnation. This is the conceit of all ignorant persons, even of all such as are not well acquainted with the Law and Word of God, or do not duly consider it. We see it here in the example of the Apostle; and to this purpose we have other examples in the Word of God, as that of the Pharisee, Luk. 18.11, 12. we there read, that the Pharisee gives thanks to God, that he was not thus and thus, That he was not an Extortioner, Vniust, an Adulterer, or as this Publican: but he did this, and he did that, He fasted, and he gave alms, and such like. As if he had said in plain terms, I thank God, I carry myself orderly and well, and I do good duties; and therefore I doubt not but that I am in a good case, and I am in the favor of God, and I am far from danger of death and damnation.

And thus we read, Mat. 19. that a vaunting young man coming to Christ, & demanding, What he should do to be saved? and Christ saying to him, If thou wilt enter into life, keep the Commandments. [ 20] And on his further demand, telling him which, he further said to Christ, Vers. 20. I have observed all these things from my youth; what lack I yet? He being unacquainted with the true sense and meaning of the Law, and resting on an outward observance of some Commandments, he was highly conceited of himself, he thought himself in a marvelous good case; and unless Christ could tell him what he should do more, he had done as much as would certainly bring him to heaven.

And this is the conceit of all such as are unacquainted with the Law and Word of God, or do not duly consider it; they think, if they live civilly and yield only an outward conformity to the Law of God, and Will of God revealed in his Word, they are in a marvelous good case, and they cannot be persuaded, that they are in a bad case, and in any danger of death and damnation: and if you tell them that they are in danger of it, they will be ready to answer you, as the people did the Prophet, Ierem. 2.35. They are guiltless, and they fear no such danger. And to say with the Church of Laodicea, Revel. 3.17. that they are rich; and they are marvelous well, and in good case. And why? Surely, the reason of it is this:

Men are ready to soothe up themselves; [Reason.] and to think well of themselves; that is natural in everyone; and men being ignorant of the Law of God, men being unacquainted with the perfection of the Law, as that the Law of God requires exact and perfect holiness and righteousness as well inward as outward, and imagining that the Law requires no more but an outward observance and performance of good duties, being not able to see the depth and length of the, Law of God; hereupon it comes, that men yielding an outward conformity to the Law, and carrying themselves orderly in the world, they bless themselves, and think they are well and in very good case; and when they are in the worst case of all, they think themselves in the best.

This being a truth, [Use 1] in the first place it discovers whence it is that the Papists do so please themselves in their outward performances, and their outward observances: they bless themselves, if they say over so many Creedes, and so many Pater nosters, and do such and such good works, yea, they think that the very doing of such and such works, merits at the hands of God, and that no less, then the reward of eternal life. Poor souls! they deceive themselves in their own conceit; and here is the cause of their misconceit, they are ignorant of the Law of God, or at least consider it not as they ought, they either know not, or they consider not the strict justice of the Law of God, that it requires exact and perfect holiness, as well of heart as of life, and a perfection of love both to God and Men: this they are either ignorant of, or they consider it not.

To come to ourselves; [Use 2] Is it so, that such as are ignorant of the Law and Word of God, or do not duly consider it, they please themselves exceedingly, in an outward conformity to the Law, and if they carry themselves orderly and civilly, they think they are in a marvelous good case, in regard of their spiritual state and condition? By this then we may easily see, whence it is that men are secure, and please themselves in their civil carriage, and their outward conformity to the Law of God, and think, that in regard of that, they are in a marvelous good case, yea, that they are in the favor of God, and free from danger of death and damnation.

Surely, hence it is, they are ignorant of the Law and Word of God, or at least, they consider it not as they ought, they carry themselves civilly in the world, and they do good things, and because they are ignorant of the Law of God, or do not consider, what that requires at their hands, therefore they think themselves alive to Godward and in very good case, yea, you shall hardly persuade them that their case is miserable, and that they are in danger of hell and damnation: deal with them, and tell them their case is fearful and damnable; and they think it strange, and you bring strange things to their ears. What, they in a bad case? they in danger of hell and damnation? Surely no, it cannot be; they thank the Lord, they carry themselves orderly and civilly, and none can justly tax them with any soul crime, they do no man wrong, they pay every man his own: and therefore say what you will, you shall never make them believe that they are in a bad case, that they are in danger of hell and damnation.

Thus thousands in the world are conceited of themselves, not knowing, or at least, not considering what the Law and Word of God requires at their hands; they bless themselves in their civil carriage, and their outward conformity to the Law of God; and so, poor souls, they deceive themselves, and they are in a miserable taking, and indeed, their case is far more miserable, because they see not their misery, and they are hardly brought to take notice of it: it is an harder matter to bring a civil man or woman to a sight of their misery, then a Swearer and a Ruffian: for why? They take themselves to be in a blessed case, they think all is well with them, and they are such as Christ speaks of, Luk. 15.7. They think they are just, and in the favor of God, and they need no repentance; and so they go on in a blockishness, and without all true sense and feeling of their sins; and they are like to a man that is dangerously and deadly sick, and feels not his sickness, and so neglects the means of his recovery, and dies without remedy. So they are dangerously sick in their souls, and they feel it not, and they go on, neglecting the means of their good, and salvation of their souls; and so their case is miserable, yea, I dare be bold to say, either God saith not true in his Word (which were blasphemy once to think) or else such as rest in their civil carriage and behavior, and think all is well with them, are in a miserable case: for mark what Christ saith, Matth. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the Kingdom of heaven.

Now what was the righteousness of the Scribes and Pharisees? Surely, an outward conformity to the Law of God, and for that, they were admired, and in respect of that, held as petty Angels; and yet Christ saith, Except our righteousness exceed them, we shall never enter into the Kingdom of heaven. And therefore take notice of thy miserable state and condition, thou that pleasest thyself in thy civil carriage, and thinkest all is well with thee. It is through ignorance of the Law and Word of God: or because thou considerest not what the Lord requireth of thee in his Word, and thou dost but dream that thou art alive to Godward; when God awakens thee thou shalt find thyself in a miserable case: and therefore take notice of it now in time, and know that God in his Word, requires of thee conformity to his Law and Word as well inward as outward, and that thy doing of outward good things, comes from a sanctified soul, and proceed out of a pure heart, good conscience, and faith unfeigned, and that they be done in conscience and obedience to the Commandment of GOD, and with a desire to please him, and with a due respect to his glory.

In the next place, observe we the manner of speaking, the Phrase and form of speech here used by the Apostle. He saith, I once was alive, without the Law. And again, that the Commandment came to him (and when the Commandment came ) not meaning that he was altogether without the Law, or that the Law was altogether absent from him, (for he had the Law, and was instructed in it at the feet of Gamaliel, Act. 22. verse. 3.) but his meaning is this, that he was in former time without the sound knowledge and understanding of the Law, and did not duly and thoroughly consider it, the Law came to him when he soundly understood it, and did duly consider it.

Now the Apostle setting out his want of sound knowledge, and due consideration of the Law of God, under this Phrase and form of speech, He was without the Law, and again, His sound knowledge and through-consideration of the Law. Under this form of speech, The Commandment came to him, we are given to understand thus much:

That men are as without the Law and Word of God, [Doct. 2] and as if they had not the Law and Word of God, though they hear the sound of it in their ears, when they do not rightly understand it, and duly consider it; such as hear the Law and Gospel, even the whole Word of God, and have it sounding in their cares, and do not rightly understand it, and duly consider it, so as they feel the proper and powerful effect and working of it in themselves for their humiliation and comfort; it may be truly said of them, that they are as without the Word of God, they are as if they had not the Word of God at all; as one that is blind, may be said to be without the light of the Sun, though the Sun shine most clearly round about him, and the beams of it fall on his eyes; and as a man that hath riches, and yet hath not the use of them, nor any further profit of them, then the beholding of them with his eyes, Eccles. 5.10. may be said to be as without riches, and as if he had no wealth at all. So they that have the Word of God, and they hear it, they read it, and it may be have some general and consused knowledge of it, and yet have not the right and sound understanding of it, and do not thoroughly consider it, so as they feel the power and working of it in themselves to their humbling and strengthening; certainly they are as without the Word of God, as if they had it not at all.

To this purpose mark what the holy Ghost saith, Heb. 4.2. The Word that they heard, profited them not, because it was not mixed with faith in those that heard it. The meaning is this, Because the Jews, in the time of the Old Testament, did not soundly understand the Word of God, the Gospel that they heard, and did not mingle it with faith, because they did not so thoroughly and duly consider it as they ought, even till they come to feel sweetness and comfort of it in themselves; therefore it was fruitless, it was unprofitable to them, and they were as without the Word of God, and as if they had never had it at all.

Isai. 28.9. we read, that the Prophet contesteth with the people, and blames them exceedingly, that though the Lord had sent his Word unto them by his Prophets, and they had heard it, yet they had no sound knowledge and understanding of it, and he saith, in that regard they were as Babes, and the preaching of it had done them no more good, then as if it had been preached to young Infants: and so it was with them, as if they had been without the preaching of it, and as if they had never heard it at all. Whom, saith the Prophet, shall he teach knowledge? and whom shall he make to understand the things that he heareth? Them that are weaned from the milk, and drawn from the breasts?

2. Tim. 2. The Apostle having exhorted Timothy constantly to undergo the labors of his calling, and the troubles and afflictions attending on it, Vers. 7. he saith, Consider what I say, and the Lord give thee understanding in all things. As if he had said, All that I have said, is nothing worth, it is as if I had never spoken it, and as if thou hadst never heard it, unless thou rightly understand it, and duly consider it, to make thy profit and benefit of it: and therefore understand me aright, and consider what I say, and the Lord give thee that thou mayest both rightly understand, and wisely consider what I have said, that may be fit for thy good.

John. 5.39. We find, that Christ enjoins a diligent Search of the Scripture, that men should again and again search into the Scriptures: for so the word signifieth: and never rest till they find out the right sense and meaning of them, and be able to make a right use of them to themselves. Christ knowing well, that if men do not so understand the Word, and if they be not able so to make use of it, they are as if they were without the Word, and as if they had it not at all. And the reason of it is this:

Howsoever the Word of God be in it self the Will and Wisdom of God revealed; [Reason.] yet it is not so to them that do not rightly understand it, and rightly apply it. The Word of God, misvnderstood, or misapplied by any man, it is not the Word of God to him; though in it self it be, yet to him it is not the Word of God, but his own fancy, and his own conceit. And therefore this must needs be held as a certain truth, that men are as without the Word of God, though it sound in their ears, and they have some general knowledge of it, when they do not rightly understand it, and duly consider it, so as they feel the proper effect and working of it in themselves.

This being a truth, the use of it is for instruction: [Use.] It must teach us not to content our selves with the hearing of the Word of God, and the reading of it, though we do often both hear and read it, and with some general knowledge of it; but we must labor for a further matter, even for a right understanding of the Word of God, that we may be able duly to consider it. And herein many deceive themselves; they rest only in the hearing of the Word, and content themselves with some general knowledge, they know only the outward face and sentence of the Word, and they are able to repeat it, but they have no sound knowledge of it, they are not acquainted with the inward purpose and meaning of the holy Ghost in it. Poor souls! whosoever they be that thus do, they deceive themselves, and they are as without the Word of God, and as if they had it not at all, yea, on them is verified that heavy and fearful threatening and judgment denounced, Isai. 6.9. They hear, and do not understand, they see, and do not perceive. Which is a most heavy judgment of God, worse then famine, plague, or any other outward calamity: For that is a judgment of God on the soul.

Let us not then content our selves with the hearing or reading of the Word of God, and with a general knowledge of it, but labor we for the right understanding of it, and let us never rest till we come to a right understanding of the Word of God, and be able duly to consider it, yea, so, as we feel the proper effect and working of it in our selves.

How is that, [Quest.] may some say? when do we rightly understand the Word of God, and duly consider it, so as we feel the proper effect of it in our selves?

To this I answer: [Answ.] When we are wrought on and affected according to the subject matter of the Word, when the terrors of the Word do cast us down, and truly humble us, and the comforts of it do raise us up again with true and sound comfort. For example; when the Law of God brings us to a sight of our sins, even of our particular sins, and to see our selves under the curse of the Law, and under the wrath of God, and at the very gates of hell, in respect of our sins: And the Gospel, that again raiseth us up with comfort touching remission of our sins, peace of our consciences, our adoption through Christ to be the Sons of God, and it fills our hearts with joy unspeakable and glorious, even with joy in the holy Ghost. And this we are to labor for, and let us never rest, till we find this in our selves: Labor we to find our selves truly humbled by the Law of God; and then raised up again with true and sound comfort by the Gospel, and to feel the sweetness and comfort of it in our own souls, yea, let us never rest, till we be able to find the comfort of it in time of trouble and distress; for the most wicked will seem to find comfort in the Gospel in the time of health, and in the time of prosperity; but let us never rest, till we be able to say with David, Psal. 119.50. It is my comfort in my trouble: for thy promise hath quickened me. Then indeed we rightly understand it, and we feel the proper effect of it in our selves: and to help us forward in this, consider we briefly these two things:

First, nothing is able to yield us true comfort in time of trouble and distress, but only the Word of God; and if we be not able to comfort our selves out of the Word of God in our troubles, we either grow impatient, or we become desperate, or we fly to unlawful means: for indeed if men know not God in his Word, they know not his Mercy, they know not his Truth, his Love and his Goodness; and how then can they possibly be comforted in their troubles?

Again, consider we, that Prayer brings a feeling of comfort, and the Sacraments a sealing up of comfort, but it is only of that comfort we have in the Word of God: If we have no comfort in the Word of God, Prayer brings no feeling of any true comfort, the Sacraments seal up nothing to us, but Judgment and Damnation. If we desire to find true comfort in time of trouble and distress, and would have Prayer to bring us to a feeling of true comfort, and the Sacraments to seal up true comfort in our own souls: let us not content our selves with the hearing or reading of the Word of God, and with a general knowledge of it, but labor we, and never let us rest, till we come to a right understanding of the Word, and that we be able duly to consider it, and that we feel the proper effect of the Law in our own hearts, to the humbling of us for our sins: and the Gospel raising us up with true comfort, yea, that we are able to find comfort in the Gospel in time of our greatest trouble and distress, then we rightly understand and duly consider it: and if it be not thus with us, we are as without the Word of God, and as if we had it not at all.

Note we further, the Apostle saith, When the Commandment came; meaning, that Commandment that forbids Lust, and condemns it; when he came more narrowly to look into that Commandment, and more duly to consider it; thereby intimating, that in former times he did not so narrowly look into that Commandment, nor so thoroughly consider as he ought. And hence we are taught,

That we are carefully to consider, [Doct. 3] and to look into all and every Commandment of God, even to consider one Commandment of God as well as another, and all of them together; for indeed he that breaks one Commandment, is guilty of all, I am. 2.10. And there is the same Law-giver of one Commandment, as well as of another; he that said, Thou shalt not commit adultery, as it followeth, Vers. 11. said also, Thou shalt not kill, &c. And the least breach of any Commandment, is a sin against God, even against the infinite Majesty of God, and so deserves the wrath of God and everlasting perdition.

And therefore we are carefully to consider all and every Commandment of God, [Use.] and to look to one Commandment as well as to another: and therefore they deceive themselves, who look to some of the Commandments, and not to the other, and are careful to avoid the breach of some Commandments, and not of the other.

Art thou no Thief, no Murderer, no Adulterer, no Swearer, and such like? and yet art thou a Sabbathbreaker, or the like? thou deceivest thyself: thou canst find no true comfort in so doing. David saith, Ps. 119.6. He should not be confounded, when he had respect to all the Commandments of God. Thus must we do, we must have respect to all the Commandments of God, and we must be careful to obey God in all his Commandments, otherwise we shall find no true comfort nor peace to our own souls.

Now further, in that the Apostle saith, that whereas before without the Law he thought himself alive, and on the coming of the Commandment sin revived, and he died, his meaning being this, that when he came to a true understanding of the Commandment of God that forbids lust, and more thoroughly to consider that Commandment, then the corruption of his nature shown forth the life of it, it began then to stir, to work, and to accuse him, and then he found himself, in respect of his spiritual state, as a dead man, he saw himself guilty of sin, and so under the curse of the Law. Hence we are given to understand thus much:

That the sound knowledge and due consideration of the Law of God, [Doct. 4] brings men to a sight of inward corruption, it makes men see that corruption in themselves they saw not before, and it makes that to accuse them and to condemn them; such as carry themselves civilly and orderly, and are of civil carriage and good behavior, if so be they look into the Law of God, and duly consider that, and compare themselves with that, they shall see themselves vile wretches, and they shall see their souls polluted and defiled with many foul and gross sins which they saw not before their careful looking into the Law of God, and their due consideration of that, will bring them to a sight of many foul hidden corruptions, and to a sight of such sins as they saw not before.

Thus it was with the Apostle, when he had no sound knowledge and due consideration of the Law of God, he thought himself alive, and in very good case, but when he came more narrowly to look into the Law of God, and thoroughly to consider that, then he saw the filthiness and corruption of his own heart; then he saw himself guilty of sin, which before he had no sight of, then the lust of his heart shown forth the life of it, both in stirring and working, and in accusing, his conscience was then touched with that which never troubled him before.

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

And hence it is, that the Apostle saith, 1. Cor. 14, 24, 25 that the Word of God discovering sin, being truly preached, the ignorant man and unbeliever, one that hath no sight of the hidden corruption of his own heart, hearing it and duly considering it, he finds his sin rebuked, his conscience judged, and the secret corruption of his heart made manifest, and he comes to see that in himself, which he saw not before, he is rebuked, and so the secrets of his heart are made manifest: And indeed the reason of it is this,

The Law of God being the perfect rule of righteousness, [Reason.] and requiring exact and perfect obedience to God's will, revealed as well in man's nature, as in his actions, & forbidding the contrary, it is as a glass that will plainly show what men are both within and without, what they are both in their hearts, and in their lives, and that without flattery and without partiality: and therefore it must needs be a truth, that if men soundly understand, and duly consider the Law of God, it will certainly bring them to a sight of Inward corruption, and make them see that corruption in themselves which they saw not before; and, if men carefully look into the Law of God, and compare themselves with that, they shall see their souls filthy, and defiled with many foul & gross corruptions and sins which they saw not before.

By this, in the first place we may easily see, [Use 1] whence it is that many in the world see not the inward lusts and corruptions of their own hearts, their hearts abound with many gross corruptions and lusts, and they are full of envy, of pride, of covetousness, they are self-conceited, they are earthly-minded, they are set on the world and the things of it, even to seek their own ease, pleasure, profit, and the like, and they see not these corruptions and lusts, their consciences are never troubled with them, they go lightly under the burden, and why? Surely, here is the cause of it, they do not foundly understand the Law of God, at least, they consider it not as they ought, they never lay their hearts to the rule, even to the Law of God; and that is the cause that they see not the foul and gross corruptions of them. And hence it is, that such persons as most carefully look into the Law of God, and most duly compare themselves with that, do most of all others see their own inward corruptions, and are most of all humbled under the weight of them.

The world thinks, that such as they call Puritans, hold themselves pure and free from sin. But (alas) they are deceived, they, of all others, do most of all see their own inward corruptions, and do most of all groan under the burden of them, they see the vanity of their minds, the rebellion of their wills, and that their affections are exceedingly disordered, and they have much ado with their own hearts, and they often complain of their sinful infirmities, and why? Because indeed they soundly understand the Law of God, and duly and thoroughly consider it, and that brings them to a sight of inward corruption, and makes them see those corruptions and sins in themselves, which the world takes no notice of. And they find it true in themselves that Solomon speaks, Pro. 20.9. Who can say, I have made mine heart clean, I am clean from my sin? that is, I am without all relics of natural corruption. They find themselves vile wretches, in regard of their sins, because they look narrowly into the Law of God, and compare themselves with it.

And so for a second use of this doctrine. [Use 2] Is it so, that some understanding and due consideration of the Law of God will certainly bring men to a sight of inward corruption, and make them see that corruption in themselves which they saw not before? Surely then, if we would know our selves what we are as well within as without, and not deceive our selves, nor please our selves in a false conceit, we must look our selves in the glass of God's Law. If thou wouldst be acquainted with thine own heart, & willingly see the hidden corruption of it, even that which thou seest not in thyself, and as yet never troubled thee, then bring thine heart to the rule, the Law of God, and compare thyself with that, and that will certainly discover to thee the foul and ugly face of thine own heart, and let thee see that there is nothing but vanity in thy mind, rebellion in thy will, and a confused disorder in all thy affections; that there is nothing in thee of thyself, but the ugly shape of the Devil, and that will drive thee from self-love, and self-liking, and out of all conceit of thyself, yea, it will make thee not only deny thyself, as Christ commands, but even to abhor thyself, repenting in dust and ashes, as Job did, Job 42.6. Yea the more narrowly thou lookest into the Law of God, and the more thou dost compare thyself with that, the more vile thou wilt see thyself, and the more will the filthiness and corruption of thine heart appear to thee. And therefore if thou desire to be thoroughly acquainted with thine own self, and wouldst see as well what is within thee as without thee, that thou mayest be truly humbled for thy corruptions and sins of thine heart, as well as thy life, which is the only way to true comfort and peace of conscience: then labor for sound understanding of the Law of God, and duly and thoroughly consider that, and compare thyself with that; that is the way to bring thee to that thou desirest.

Further observe we, that the Apostle saith, When the Commandment came, sin revived, and not only so, but he adds, That he died, the Commandment of God being soundly understood, and duly considered of him, the corruption of his heart, which before lay hid, began strongly to accuse him, and then he saw himself guilty of sin, which before he saw not, and not only so, but thereupon also he found himself, in regard of his spiritual condition, in a miserable case, as a dead man, under the curse of the Law and wrath of God, liable to eternal death and damnation. Hence we are plainly taught,

That the Law of God doth not only discover sin, [Doct. 5] and make men to see their sins, but it serves also to kill men, and to make them as dead men, in regard of their sins; it shows men their sins, and it makes men see and feel themselves as dead men, and in a most wretched case, by reason of their sins: the Law of God discovers to men their sins they saw not before, and withal on a true sight and feeling of them, it strikes them as it were dead, it works in them terror, and fear, and dread, and amazement, and a fearful expectation of God's wrath and vengeance, and so they are as dead men while they live: and hence is the Law called a killing Letter, 2. Cor. 3.6. and the ministration of death, Vers. 7. the ministry of condemnation, Vers. 9. Yea, [ 9] hence it is said to be the strength of sin, 1. Cor. 15.56. it not only makes sin known, but it gives strength to it, to accuse and to condemn; and so it is the strength of sin. Gal. 3.21. the Apostle saith, The Law is a Schole-master to bring men to Christ. How doth the Law as a Schole-master bring men to Christ? Surely thus; it shows them their sins, and withal, it wounds their hearts, and fills them with terror and fear, and a fearful looking for of the wrath of God, and shows them no remedy in it self; and so it drives them from it self to Christ: and thus the Law makes men see and feel themselves as dead men, and in a most miserable case in regard of their sins; the reasons of it are these:

First, [Reasons. 1] the Law both discovers sin, and what sin also deserves, it makes men both see wherein they offend God, and what the offense of God also deserves, even the curse of God, and wrath of God, and everlasting destruction both of body and soul. And again,

Secondly, [ 2] it makes the conscience accuse for sin, and to apprehend the wrath of God for sin; and therefore it makes men, on the true sight and feeling of their sins, to see and feel themselves in a most miserable case, and even as dead men, though they be yet alive: and this is to be observed of us:

It serves first, [Use 1] for the use of it, to discover to us a manifest difference between the Law and the Gospel, in regard of the effect and working of them: the Law works terror, fear, and dread; and the Gospel, that works comfort, joy, and peace: the Law discovers sin, and what sin deserves, and wounds the soul, and works Legal Repentance, properly called Penitence, or Contrition, which differs from Evangelical Repentance, that Repentance that is wrought by the Gospel, which is a turning from sin, to God, or a thorough change of the purpose of heart, and course of life, from evil to good, as the Law differs from the Gospel; and this is that that deceives some, they cannot distinguish between these two, they cannot put a difference between Penitence or Contrition, which is the effect of the Law, and Repentance or turning from sin, to God, or a thorough change of the purpose of heart, and course of life, from evil to good, which is the proper effect of the Gospel; and so they deceive themselves.

it was in Cain and in Judas, they were brought on the sight and feeling of their sins, to see and feel themselves in a miserable and desperate case, and were filled with terror, and fear, and amazement, and a fearful expectation of God's wrath and vengeance: but Repentance properly taken, is never found in any but true believers: In them only is found a turning from sin, to God, and a thorough change of the purpose of the heart, and course of life, from evil to good; and that is the proper effect and work of the Gospel.

For further use of the point. Is it so, [Use 2] that the Law of God makes men, on the sight and feeling of their sins, to see and feel themselves in a miserable case, even as dead men, while they are yet alive? Is this the proper effect of the Law? Let us then look, that we find this effect in our selves, on the fight of our sins; when we are brought to a sight of our sins, let us look that we find our selves as dead men, and as it were at the very gates of hell. It is a dangerous thing when a man is touched by the Word of God, and his sins are discovered by the ministry of the Word, then to set a good face on the matter, and to bite in all tokens of Repentance & Contrition, because he would not seem to be touched with the Word, or that the Word came so near him. They that thus harden their hearts, are in danger never to repent. These two go together, Rom. 2.5. Thou, after thine hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath, and of the declaration of the just Judgment of God. And therefore take we heed of this. I will here stand a while to show the variety of acceptation of the word (Repentance) in Scripture. How it is taken diverse ways in the Book of God, which some not discerning, or not observing, deceive themselves.

And first we find, that the word (Repentance) is sometimes taken only for grief of heart or mind, in respect of things done amiss, in respect of some evil committed; it signifieth only sorrow, anguish, and vexation of heart and soul, and that the heart is displeased for something done, which is called Contrition of heart. Thus it is taken, Mar. 1.15. where Christ saith, Repent and believe the Gospel: that is, Be humbled, be sorry for your former wicked lives, and let your hearts be grieved and broken in you for your sins past, and believe the Gospel.

Thus also is it taken, Luk. 10.13. They had a great while agone repented, sitting in sack-cloth and ashes: that is, They had long since been humbled and grieved for their sins, and had testified their sorrow, by sitting in sack-cloth and ashes. Act. 8.22. Repent therefore of this thy wickedness: that is, Be humbled, and let thine heart be grieved for this thy wickedness. So, 2. Cor. 12.21. I fcare, saith the Apostle, when I come again, my God abase me among you, and I shall bewail many of them which have sinned already, and have not repented of the uncleanness, and fornication, and wantonness which they have committed: that is, They have not bewailed, grieved and sorrowed for it. Ier. 8.6. No man repented of his wickedness, saying, What have I done? that is, No man was displeased with himself, and no man said, Alas, what have I done? And so in many other places we find, that Repentance is taken for sorrow, grief, and vexation of heart for things done amiss, and for the breaking of the heart. Thus Heb. 6.1. and thus it is said that Judas repented, Matth. 27.3. Did Judas repent? did he turn from his sin to God? Nay rather, he ran from God, he was full of horror, fear, anguish, and grief, he was sorry for that he had done, and overwhelmed with horror.

Again, the word (Repentance) sometimes in Scripture signifies not only contrition of heart, but it compriseth also under it the whole conversion of a sinner, and it signifies both contrition and sorrow for sin, and faith in Christ, and a thorough turning from sin to God. Thus Mar. 1.4. It is said, John preached the baptism of Repentance for remission of sins, that is, he preached that men should be humbled for their sins, and believe in Christ, and thoroughly turn to God, and so repenting, and so believing in Christ, that they should be baptized, and thereby testify and seal yp the remission of their sins.

And that under Repentance, faith in Christ is here to be understood, it is clear, Act. 19.4. where Paul saith, JOHN baptized with the baptism of Repentance, saying unto the people, that they should believe in him which should come after him, that is, in Jesus Christ. Thus Mat. 9.13. Christ saith, that he came not to call the righteous, but the sinners to Repentance: meaning this, to turn sinners from sin to God, that they might be converted, and believe in him, and be saved, as 1. Tim. 1.15. The Apostle saith, This is a true saying, and by all means worthy to be received, that Christ Jesus came into the world to save sinners. And we read, Act. 26.20. that repenting and turning to God are joined and put together, as one expounding the other, but shown first, that they should repent and turn to God. And to this purpose we might bring many other testimonies, where Repentance is put, to signify not only contrition of heart, but faith also in Christ, and a thorough turning from sin to God.

Thirdly, the word (Repentance) is sometimes put, to signify the marks of Repentance, or new obedience, as Revel. 2.5. saith Christ to the Church of Ephesus, Repent and do thy first works. Where he expounds what he means by the word Repent, namely, doing of the first works.

Fourthly, the word (Repentance) is sometimes in Scripture put for the good things that follow true conversion, and turning to God, and believing in Christ, Act. 5.31. Peter and the other Apostles say, that God lift up Christ with his right hand, to be a Prince and a Savior, to give Repentance to Israel: that is, to give Israel reconciliation with God, and to give them his holy Spirit. So Act. 11.18. the Church speaks thus in Peters Apology, in going to the Gentiles: Then hath God also to the Gentiles granted Repentance unto life: that is, accepted them for his, and made them also members of his Church, and adopted them for his children.

Thus we see, not to add anymore, though more might be added, that the word (Repentance) is diversely taken in the Scripture, and hath not always one and the same signification: and this is that which deceives such as cannot, or at least will not distinguish of things that differ; they think it is ever to be taken in the same sense and signification, and so they deceive themselves.

Now whereas I said, that Repentance properly taken, (that is) a turning from sin to God, or a thorough change of the purpose of the heart, and course of life from evil to good, is never found in any but in true believers, & so must needs follow faith in Christ, in the order of nature, and must needs be the proper effect & fruit of the Gospel; I confirm that position, & make it good by these reasons:

First, no man repents soundly, that is, soundly turns from sin to God, unless he deny himself, & hate sin from his heart, and willingly embrace true holiness and righteousness: And this none can or will in any measure perform, unless he be regenerate; for no unregenerate person hates sin from his heart; & none is regenerate, unless he be in Christ; and none is in Christ, unless he embrace Christ by a true justifying & saving faith; and true justifying faith is ever grounded & fastened on the promise of the Gospel, touching God's free grace & favor in Christ, and free remission of sins: and so, without question, it is the proper effect of the Gospel; and therefore it must needs be, that true, sound, and saving Repentance follows faith in Christ, and is the proper effect and fruit of the Gospel.

Secondly, [ 2] Baptism is doubtless a Sacrament of the New Testament, and of the Covenant of Grace and of the Gospel only, & it seals up that saith that is wrought by the preaching of the Gospel, as appears in many places of Scripture. And Baptism is also a sign and seal of true Repentance. JOHN came preaching the baptism of Repentance for the remission of sins. Amend your lives & be baptized everyone of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost. And therefore Baptism belonging only to the Gospel, and sealing that faith that is wrought by the preaching of the Gospel, and that being also a seal of Repentance, it cannot be, but that true Repentance is the proper effect and fruit of the Gospel, and follows true faith in Christ.

Thirdly, sound & saving Repentance, [ 3] and the promise of grace & remission of sins, are inseparable, they ever go together, and the promise of Grace and remission of sins is made to such as apprehend Christ the Mediator, by true saving faith, & that promise is propounded only in the Gospel; and therefore true & sound Repentance is the proper effect & fruit of the Gospel, and follows faith in Christ.

Fourthly, & lastly, [ 4] the Scripture doth expressly refer the preaching of true saving Repentance, only to the Gospel, as Isai. 61.1. The Spirit of the Lord God is upon me, therefore hath the Lord anointed me, he hath sent me to preach good tidings unto the poor, and bind up the broken-hearted, and to preach liberty to the captives, and to them that are bound, the opening of prison. Mat. 3.2. Repent; for the Kingdom if heaven is at hand. Mat. 9.13. I am not come to call the righteous, but the sinners to Repentance. And therefore true saving Repentance is the proper effect and fruit of the Gospel, and follows true saving faith in CHRIST.

These reasons do sufficiently evince the truth of this Position, that Repentance properly taken, namely, a turning from sin to God, or a thorough change of the purpose of heart and course of life from evil to good, is never found in any but in true believers; and so is the proper effect and fruit of the Gospel, and follows true saving and justifying faith in Christ. And these may satisfy any that is not willfully blind and wedded to his own idle and self-pleasing conceit.

One thing is further offered unto us from the phrase and form of speech here used. In that the Apostle saith, Sin revived, and he died: In that he tells us that sin reviving, that is, sin now accusing him, and his conscience now being touched, and troubled with the sight of sin, which he saw not before, thereupon he died, he found himself as a dead man. Hence we are further given to understand thus much:

That the accusation of the conscience for sin, [Doct. 6] is a most fearful thing, the terror of a guilty conscience, of a conscience awakened, and now seeing and feeling the guilt of sin, and terrified and affrighted for sin, is a most heavy thing, it is even as a death, it is of all evils and miseries that can befall a man in this world, the greatest. And to this purpose Solomon speaks plainly, Pro. 18.14. saith he, The Spirit of man will sustain his infirmity: but a wounded spirit who can bear it. The mind of man being sound and whole, will enable him to bear in some measure with patience, diseases of body, or any outward calamity: but a wounded spirit, the wound of the soul, the horror of a guilty and accusing conscience who can bear it? That is a thing unsufferable, no man or woman in the world is able to endure that, and to bear that. And this we may see in the example of Cain, of Judas, of Belshazer, and many others in the Book of God.

Cain being pursued with the terrors of a guilty conscience, he ran up and down as a Rogue, as a Vagabond, as a Runnagate in the earth, Gen. 4.14. And Belshazer being in the midst of his cups carrowsing, and in the midst of his mirth and jollity, and seeing the hand-writing on the wall, and that awaking his conscience, and terrifying and affrighting him; the Text saith, His countenance was changed, and his thoughts troubled him so, that the joints of his loins were loosed, and his knees smote one against another, Dan. 5.6. And we know, that Judas being galled with the gripes of a guilty conscience, his conscience accusing him for his sin, he never rested till he made a dispatch of himself; He went and hanged himself, Matth. 27.5. Yea, we see it many times in woeful experience, that some that are pursued with the galls & terrors of a guilty conscience, they never rest till they have laid violent hands on themselves, and they seek for death more then treasures, Job 3.21. And that shows plainly that the accusation of the conscience for sin, and the horror of a guilty conscience is a most fearful thing, and of all evils in this world the greatest. And the reasons of it are these:

First, [Reasons. 1] the conscience of man or woman accusing for sin, and being terrified on the sight of sin, it apprehends the wrath of God, and looks for nothing but the execution of his wrath, and pouring out of his vengeance in full measure on body and soul. As a malefactor that is justly condemned, & hath heard the sentence of death given against him, looks every hour for execution, and on the apprehension of that, is so amazed, as that he is rather like a dead man, then a living: so is it with one whose conscience accuseth him, and terrifies him for sin, and thereupon apprehends the wrath of God for the same.

Again, [ 2] the horror of a guilty conscience accusing for sin, and terrifying and affrighting for sin, is one part of hellish torment. Isaiah 66.24. The worm of conscience in hell shall never die. And therefore it must needs be most true, that the horror of a guilty conscience, of a conscience accusing for sin, is a most fearful thing, it is as death, yea, more dreadful then the death of the body, and of all evils in this world, it is the greatest.

Now then, [Use.] this being a truth, in the first place it serves to discover the folly and madness of the most in the world, who care little or nothing to pull this evil on themselves: most men are careful to prevent other evils, they are very wary and circumspect, lest they should fall into poverty, or sickness, or be cast into prison, or the like: but where is almost any man or woman, that is careful to prevent the evil of an accusing conscience, of all evils in the world, the greatest? Few there be that take any pains that way; nay, most men, as it were with both hands, hale and pull that evil on themselves; they wittingly and willfully rush into known sins, and willfully go on in known sins.

For example; do not many know that Garishnesse of apparel is a sin? and yet they willfully go on in that sin. And do not many know that Usury is a sin? and yet they willfully practice it, and make a trade of it. And so for Drunkenness, Common Swearing, &c. Do not many know these to be foul sins? and yet they willfully go on in the practice of them. Poor souls! thus doing, they pull on themselves the greatest evil in the world, the wound and horror of a guilty conscience. And when the Lord shall let loose the cord of their conscience, and cause that to accuse them, they shall find themselves, as it were, in hell, and they shall feel the flames of hell flashing up in their own souls; yea, such as now are fool-hardy, and desperately bold to commit sin, & say they care not what can be threatened against them; when the Lord comes to reckon with them, and awakens their conscience, they shall find themselves most of all others affrighted and terrified, and they shall then wish for death, and feeke for it as for treasures, & think thereby to ease themselves: but (alas) all in vain; for death shall plunge their souls into everlasting torment.

And if the horror of a guilty conscience be in this life so grievous, oh then, how grievous is it in hell! and therefore take we heed how we pull that evil on our selves; rather labor we to prevent it. And if thou wouldst know how, In a word remember these things:

First, examine thyself, call thyself to account for thy sins past, be humbled for them, and never rest suing for mercy, till thou get the pardon of them, and be assured of it by faith in the blood of Jesus Christ. And,

Secondly, take heed thou pierce not thy soul with any known sin.

And if thou carefully use these two means, thou shalt through God's mercy prevent the evil of an accusing conscience.

Again, is it so, [Use 2] that the horror of an accusing conscience, is the greatest evil in the world? Then, if we see any lie under the trouble of an accusing conscience, we are to pity them, and to put on tender bowels towards them: it ought to be far from us to despise, to reproach, or to laugh at them. The case may be our own: and therefore let us pity them, and be compassionate towards them, pray for them, and comfort them, and do them what good we shall be able.

THis Verse depends on the former, as a further setting forth of the Apostles dead state and condition, in respect of the Law: for the Apostle having said in the Verse before, that on the coming of the Commandment, sin revived, and he died: here he further amplifies that state and condition of his, by making known the proper end and use of the Law, which was contrary to that he found; and he further shows, that he was indeed as a dead man on the coming of the Commandment, yea, on the coming of the Commandment that was ordained to another end and purpose, that even the same Commandment that was ordained to life, that being the natural and proper end and use of it, he found to be to him to death. And the same Commandment (saith the Apostle) which was ordained unto life, was found to be unto me unto death.

So then, here the Apostle lays before us,

First, [ 1] the proper and natural end and use of the Law of God, that it was ordained unto life.

Secondly, [ 2] that he found it to be of contrary use to him, that he found it to himself to be to death. And he gives the reason of this in the Verse following.

And the same Commandment.] The word Commandment, is doubtless here to be taken, as in the Verse before; the Apostle still going on in the same argument and matter: and his meaning is this, And that Commandment that forbids lust, and condemns it, even that same Commandment which was ordained unto life, was found to be unto me unto death. The word (ordained) we find not in the Text original, nor any word answering to it: for the Text runs thus, And the Commandment, even that self-same Commandment that was unto life. But indeed it may well be supplied, the Text requiring it as needful for the right understanding of it, the meaning being this:

That Commandment that was given and appointed of God to this end and purpose, namely, unto life. The word (Life) here signifies not only eternal life and salvation, propounded and promised to the perfect doers of the Law of God, even to such as should perfectly observe and do all things commanded in the Law of God, and avoid all evils therein forbidden, according to that, Levite. 18.5. Ye shall keep my Statutes and my Judgments, which if a man do, he shall then live in them; I am the Lord. Which is cited by the Apostle, Rom. 10.5. where he saith, Moses thus describeth the righteousness which is of the Law, that the man which doth these things, shall live thereby. I say, the word (Life) doth not only signify that life, namely, eternal life and salvation, but it signifies also tranquility of mind and conscience, peace and comfort, and the well being of the soul in this life: for that is agreeable to the context and present purpose of the Apostle, as I shown Verse before, when he said he was alive. We are thus to understand him, that he was quiet and at peace in himself, he thought himself, in regard of his spiritual state, exceeding well and in very good case; and so indeed the word (Life) is here to be taken, not only for eternal life and salvation, but also for peace, comfort, tranquility of mind and conscience, and the well being of the soul in this life.

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

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

And that Commandment of God that forbids lust, and condemns it, even that self-same Commandment that was given and ordained of God, for the good of such as should yield perfect obedience to it, even for the tranquility of their minds and consciences, and for the peace, comfort and well being of their souls in this world, and for their eternal happiness and salvation in the world to come, fell out and proved to be to me, to the disquiet and to the trouble of my mind and conscience, and made me liable to eternal death and damnation, and I found it so to be to me.

Here first observe we, that the Apostle saith, That Commandment of God, even that self-same Commandment that God gave and ordained to life, fell out to him to death, and was found to be to him to the discomfort of his soul in this world, and to make him liable to eternal death and damnation in the world to come. Whence we easily take up this conclusion,

That the Word of God, even that Word that God gave, and appointed to be a Word of life and salvation; the same Word becomes to many, a word of death and damnation, and is found so to be to many; and that very Word of God, that is by God's appointment, in the true and proper use of it, a Word of life & salvation, is found to be to many, a word of death and damnation. The Apostle here affirms it of the Law of God, and it is true also of the Gospel. Though God gave the Gospel, and ordained it for the bringing of men to believe in Christ, and so to life and salvation, and it is his arm and power to salvation, Rom. 1.16. yet to many it turns to hurt, even to their death and damnation: yea, the point may be general, and may thus be conceived:

That the self-same things, [Doct. 1] that by God's appointment, in the true and proper use of them, are for the good of men, those turn to the hurt and to the evil of many, and fall out to many to their evil. And this may be further cleared by many particulars: as,

First, the Word of God, even the sweet and saving Word of God, that Word that God hath ordained to bring men to life and salvation, that is found to some the savor of death and of damnation, 2. Cor. 2.16.

So the Sacraments, which by God's appointment, in the true and proper use of them, are seals of the Covenant of grace, they prove to some to be seals of judgment and damnation.

The holy Angels, by God's appointment, are ministering spirits for the good of the heirs of salvation, Heb. 1.14. And yet they are found to be to many, executioners of God's wrath and vengeance, as to Pharaoh, to Sancherib, and other such like.

So, wit, honor, commendation amongst men, riches, and the like, are, by God's appointment, in the true and proper use of them, for the good of men, and yet they are found to many, to be to their evil and to their bane; as Ahithophel's wit was found to be his ruin, Haman's honor and his advancement turned to his fearful downfall; and Herod's applause given him by the people, Act. 12. was turned to his utter destruction: and many find their wealth and their outward prosperity to be their ruin, Psal. 69.22. And as Solomon saith, Pro. 1.32. Ease slayeth the foolish, and the prosperity of fools destroyeth them.

I might instance in many other particulars, and show that the same things, that by God's appointment, in the true and proper use of them, are for the good of men, are found to be to the hurt of many, and fall out to many to their evil: and the reasons of it are these:

First, many are not capable of that good, [Reasons. 1] that is to be found in such things as God hath ordained to be for the good of men, in the true and proper use of them, being unregenerate, and as yet in their natural state and condition, and being not in covenant with God: for as all things work together for the best, unto them that love God, even to them that are called of his purpose, Rom. 8.28. So all things work together for the worst, to those that are yet unregenerate; and so they are not capable of that good that God ordaynes to be in the true use of good things.

Again; Secondly, [ 2] many have in their hearts such extreme poison, as it poisons everything they meet withal. As a bad stomach turns the best meat into bad humors: so their corrupt hearts do corrupt and poison everything they have, and everything they meddle withal, and they pervert good things, and turn them to a wrong use; and the better gifts they have of body, mind, or outward state, the worse they are, perverting and abusing those good gifts. And therefore this we may resolve on as a certain truth, that the same things that by God's appointment, in the true and proper use of them, are for the good of men, are found to be to the hurt of many, and fall out to many to their evil and to their hurt.

This being a truth, [Use 1] it serves first, to discover to us, that many men in the top of their happiness, as they count it, that is, in the midst of their plenty and store of good things, even of things good in themselves, and good in the true and proper use of them, are notwithstanding full of misery; for why? many times even those good things that men enjoy in abundance, are found to be to their hurt, and to their evil; yea, many times to their bane, and to their destruction. For example: men enjoy abundance of wealth and outward things, which by God's appointment, in the true and proper use of them, are for the good of men; yet they, through the poison of their own hearts, abuse those good things to pride, to wantonness, to oppressing of others that are not so rich as they: and so those good things are made instruments and means of evil to them, and are found to be to them to their hurt, even to the hastening of God's punishing hand on them in this world, and, without repentance, to the aggravating and increasing of their woe, and judgment, and damnation in hell: and therefore in the midst of their happiness, (as they esteem it) they are most wretched and miserable.

Again, [Use 2] is it so, that the same things, that by God's appointment, in the true and proper use of them, are for the good of men, are found to be to the hurt of many and to their evil? Surely, then this must teach us, not to rest in the having and enjoying of good things, whether the good things of this life, or the good things of the life to come, and think our selves happy and blessed of God, if we have and enjoy good things: for so we may deceive our selves: those good things may be to our hurt and to our evil. And herein many deceive themselves; they think, if they have good things, they are happy; and if they have abundance of wealth, they bless themselves, and think certainly they are blessed of God, and stick not sometimes to say, that God hath blessed them with such and such things, and they doubt not but that they are in the favor of God, and it shall go well with them. Poor souls! they may deceive themselves; thou mayest have abundance of Corn, Wine, and Oil, which indeed are by God's appointment for the good of men, Psalm. 104.15. and yet have no true comfort in those things, but find them to be to thy hurt and to thy bane, and reserved to thee for thy evil, Eccles. 5.12. For why? it may be the Lord hath given thee wealth, and abundance of outward things, in wrath and judgment, not in mercy, as thus; It may be he hath given them as thy portion, Psal. 17.14. and thou art to look for no other good from his hand, yea, he hath given them for thy fatting against the day of slaughter, I am. 5.5. for increase of thy judgment & condemnation, and the more thou hast, the more art thou to be accountable for at the day of Judgment, and the heavier shall be thy judgment and condemnation: and therefore rest not in the having of good things, & think that therefore thou art blessed of God. No, no: we are not to rest in the having of good things that belong to life and salvation, in having the Gospel and the means of salvation; thou mayest have the Gospel and enjoy the means of salvation, and yet find them to be to thy hurt and deeper condemnation, yea, one day nothing more galling thy conscience, then the sweet and comfortable doctrine of the Gospel.

and therefore we are not to rest in the having of good things of this life, or belonging to the life to come, and think our selves happy if we have them: but labor we for a further matter, that those good things may be found to be to our good, that we may find true comfort in them.

How is that, may some say? Surely, thus, we must never rest, till we find that we have part in the merit of Christ, and that the good things that we enjoy, are tokens and pledges of GOD'S love towards us in and through him.

And secondly, we must labor for grace in our hearts to make a right use of those good things, that we may use them to the glory of God and good of our selves and others, and that they may be helps to further us in the way of godliness, and to eternal life and salvation; and then doubtless we shall find them to be to our good and to our comfort.

The next thing that comes to be considered, is this, the Apostle saith, The Commandment was ordained to life: the proper and natural end and use of the Law of God was life, that is, the Law was given of God, and ordained for the good of such as should perfectly obey it, even for the tranquility of their minds and consciences, for the well being of their souls in this life, and for their eternal happiness and salvation in the Life to come. Hence this point might be stood on; I will but only point at it. [Doct. 2]

That the perfect fulfilling of the Law of God brings life and salvation, and the way to life and salvation is the perfect fulfilling of the Law of God. Howsoever no man, since the fall of Adam, being but a mere man, is able perfectly to fulfill the Law of God, in his own person, and so cannot be justified by the Law in the fight of God, and by the Law fulfilled by himself can come to life and salvation, Gal. 3.21. If there had been a Law given which could have given life, verily righteousness, that is, justification, should have been by the Law. Yet this is a truth, that the perfect fulfilling of the Law, brings life and salvation, and the way to life and salvation, is the perfect fulfilling of the Law of God: yea, this is so true, that Christ himself brings none to life and salvation, but by his perfect obedience, and by his perfect fulfilling of the Law of God for them; true believers come to life and salvation by the perfect fulfilling of the Law of God, not in their own persons, but in Christ their Head and Savior; and he having perfectly fulfilled the Law of God for them, is made righteousness to them, 1. Cor. 1.30. He is made to such as truly believe in him, Wisdom, Righteousness, and Sanctification and Redemption.

For indeed both the Law and the Gospel, in the general matter of them, require justice and righteousness to salvation, therein they consent and agree. But here is the difference; the Law requires righteousness inherent and personal, and the Gospel, that requires righteousness imputed, righteousness inherent in Christ, and made ours by apprehension and application of faith: and so it is a truth, that the way to life and salvation, is the perfect fulfilling of the Law of God, and Christ justifies true believers, not only by his death and suffering, freeing them from the guilt and punishment of their sins, but also by his perfect fulfilling of the Law of God for them, by his active obedience. Let it suffice to have touched that in a word.

The point I will stand on a little further offered to us from hence, that the Law was given of God, and ordained for the good of such as should perfectly fulfill it, namely, for the tranquility of their minds in this life, and for their eternal happiness and salvation in the life to come, is this:

That there is much comfort in doing the Will of God, [Doct. 3] and in yielding sound & sincere obedience to the Commandments of God, howsoever true believers cannot in time of this life perfectly fulfill the Law of God, according to the exact rule and justice of it in their own persons, yet doubtless they fulfill it in Christ, Christ having fulfilled it for them; and their sound & sincere obedience to the Laws & Commandments of God, yields to them a proportionable comfort, even sound and true peace, and tranquility of mind and conscience in this life, and assurance of eternal comfort, happiness and salvation in the life to come; the Law of God is given and ordained for the good of such as perfectly fulfill it; both in this life, and in the life to come.

Now true believers perfectly fulfill the Law of God in Christ, as they are one with him by faith, and in their own persons they yield sound and sincere, though not perfect obedience to the Will of God reueyled in his Word, and that which is lacking and defective in their obedience, is supplied by the perfect righteousness of Christ: and so, without question, it yields to them much comfort, peace, and tranquility of mind and conscience in this life, and certain assurance of eternal happiness and salvation in the Life to come, and the Lord hath promised so to reward it; and for this we have further plain evidence and testimony of Scripture.

Psal. 19.11. David saith, that in keeping the judgments, that is, the Laws and Commandments of God, There is great reward. Heb. 6.9. saith the Author of that Epistle, We are persuaded of you such things as accompany salvation. Then Ver. 10.11. he subjoins, For God is not unrighteous, that he should forget your work and labor of love, which ye have shown towards his Name, in that ye have ministered to the Saints, and doc minister your doing of good duties. And we desire that everyone of you do show the same diligence, to the full assurance of hope unto the end. 2. Cor. 1.12. saith the Apostle, This is our rejoicing, the testimony of a good conscience, that in simplicity and godly pureness, and not in fleshly wisdom. As if he had said, This yields unto us much comfort and matter of great rejoicing, that our hearts witness with us, that we have behaved our selves in simplicity and godly pureness, and in all holy obedience to the Will of God, in doing our duty: and to this purpose is that, Deut. 30.15, 16. Behold, saith MOSES, I have set before thee this day life and good, death and evil: In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his Commandments and his Ordinances, and his Laws, that thou mayest live and be multiplied, and that the Lord thy God may bless thee in the Land, whither thou goest to possess it. These and many other testimonies of Scripture do make this a clear truth, That the sound and sincere obedience of true believers to the Will of God revealed in his Word, to the Laws and Commandments of God, yields them much comfort, much peace and tranquility of mind and conscience in this life, and certain assurance of eternal happiness and salvation in the life to come: and the reasons of it be these:

First, [Reasons. 1] their sound and sincere obedience to the Commandments of God, is a fruit of their true justifying faith, and the end of that faith is eternal life and salvation. 1. Pet. 1.9. Receiuing the end of your faith, even the salvation of your souls.

And secondly, [ 2] God hath bound himself by his promise, of his mercy, to reward the holy obedience of his children, and not to let the least good duty done by them, to go unrewarded. Mat. 10.42. The giving of a cup of cold water shall not lose his reward. And therefore it is as possible that God should lie, or deny Himself, which is altogether impossible, as that true believers, yielding sound and sincere obedience to the Commandments of God, should fail to find much comfort, peace and tranquility of mind and conscience in this life, and certain assurance of eternal life and salvation in the life to come.

This truth serves first to answer an old rotten cavil of the wicked and profane, [Use 1] against God's children and servants, even that cavil that was rife and common in the days of the Prophet Malac. 3.14. We there find that the wicked of his time said, It is in vain to serve God: and, What profit is it that we have kept his Commandments, and that we have walked humbly before the Lord of hosts? And this is the very speech and language of many wicked persons in these our days. Many wicked persons, seeing God's children careful to keep good conscience in all things, and that they hold on a strict course in holiness and in all good duties, and in yielding obedience to the Commandments of God, and that they will not lie, nor swear, nor break the Sabbath, nor give themselves liberty (as they do) to follow after the pleasures and profits of the world; commonly they open their mouths wide against them, and thus they cavil against them with a kind of insulting over them; Oh, say they, what good comes of your strict and precise course of life? what are you the better for it? are you better then we that are not so strict as you are? Nay, do you not see that we thrive and prosper, and come forward in the world, and you thrive not, but are crossed in your dealings? and are ye not hated and contemned of all? do not you lose many a sweet morsel, and many a penny, and many a pound that you might have, if you would do as others do? And I pray you then, what good get you by your strict course of life?

Thus commonly the wicked and profane have their mouths opened against God's children, in respect of their care to do the Will of GOD, and to obey him in all his Commandments.

Now the Doctrine delivered affords to God's Children an answer to this cavil: thus they may answer them and stop their mouths, they may tell them, and that truly,

That they find much good by their holy course of life, and in yielding sound and sincere obedience to the Commandments of God: for why? it yields them much tranquility of mind and conscience; it yields them much peace and comfort, yea, such peace of mind and conscience, as passeth all understanding, and it yields them certain assurance of eternal life, happiness, and salvation of their souls and bodies in the Kingdom of heaven. And is that no matter of benefit? Can they then be said to get no good by their holy course of life? Oh! the good and profit of it is unspeakable, far surpassing the good that comes of silver, gold, or all riches: and this may silence the wicked, and stop their mouths, cavilling against God's Children.

Again, the doctrine delivered, [Use 2] serves as a notable ground of comfort to God's Children in time of their greatest trouble and distress: For what though they be troubled and vexed in the world, they are hated, contemned of all, they undergo many wrongs and much hard measure at the hands of the wicked, yet they may be a comfort to them, and cheer up their hearts, that howsoever they are troubled without, and there is nothing but war without, yet they have peace within, their sound and sincere obedience to the Commandments of God, yields them tranquility of mind and conscience, and certain assurance that their end shall be happiness and peace, as it is Psal. 37.37. we read Isai. 38. that when good King Hezekiah had received the sentence of death in himself, this was his comfort, Verse. 3. that he had walked before the Lord in truth and in a perfect heart, and had done that which was good in his sight.

And so God's children, in time of their greatest trouble and distress, yea, when the pangs of death are on them, may cheer up their harts with the remembrance of this, that they have walked before the Lord in truth and in a perfect heart, and done that which was good in his sight; that will fill their hearts full of sweet comfort.

The Law, as the Apostle saith, was ordained to life. And they shall find, that their sound and sincere obedience to the Commandments of God, duly considered, will put life into them when they are half dead, it will revive their spirits, and cheer up their hearts, giving them peace and comfort in this life, and assurance of salvation in the life to come. Let God's children think on this in their greatest troubles, let them be constant in well doing, and not be daunted; and when their Lord comes and sinds them so doing, they shall be blessed of him, and he shall make them Rulers over all his goods, Matth. 24.46, 47. Let all God's children think on that to their comfort.

One thing yet remains to be noted in this Verse, namely this; The Apostle saith, The Law which was ordained to life, proved to be to him to death, and he found it so; he looking into the Law of God, it discovered to him his sin, and withal it wounded his heart and conscience on the sight of his sin, and he found that it did so.

Thus it must be with us, [Doct. 4] when we look into the Law of God, and examine our selves by that; we are not only thereby to come to a sight of our sins, but on the sight of them, we are to find our consciences and our hearts smitten thorough with sorrow for them, as they, Act. 2.37. on the sight of their sins were pricked in their hearts, they were wounded in their souls. It is said, that DAVIDS heart smote him when he had numbered the people, 2. Sam. 24.10. So must it be with us on the sight of our sins; [Use.] we must find our hearts smitten and wounded, we must see our selves under the curse of the Law, liable to all plagues and judgments in this life, and to everlasting perdition in the life to come, and so have our hearts thoroughly humbled for our sins.

Many fail, and are defective in this; they content themselves with some general sight and sense of sin, and with some light and vanishing touch of conscience, causing them to send out a natural sigh or sob, but their hearts are never truly pressed and broken by the exceeding weight and burden of any one sin: we must find our hearts wounded, broken, and thoroughly humbled on the sight of our sins: and unless on the sight of our sins we be brought to a feeling of our own deserved damnation, we are not capable of the grace of Christ to salvation.

IN this Verse the Apostle gives the reason of that he said in the Verse foregoing, that the Commandment fell out to be to him to death, and he makes known, that the cause of that was his own corruption and sin, and he cleeres the Law in that respect, and he shows that the Commandment was not the proper cause of death to him, but only an occasion, and that occasion was thence taken, and none given, Sin took occasion by the Commandment, and thereby slue him: and withal he shows how, and by what means sin taking occasion by the Commandment, did by the Commandment slay him, namely, by deceiving him. Sin, saith he, took occasion by the Commandment, and deceived me, and so by the Commandment slue me.

Here then is laid before us, that the Law only occasionally slue the Apostle, and that the proper cause of it, that the Commandment fell out to be to death to him, was his own corruption. And secondly, that his own corruption taking occasion by the Commandment, deceived him, and so by the Commandment slue him. In these two things stands the general matter of this Verse, For sin took occasion by the Commandment.

These words we have, Vers. 8. where I shown the meaning of them: therefore I will not now stand on every word particularly; we are thus to conceive them, as if the Apostle had said, For the corruption of my nature, being stirred up by the knowledge and due consideration of that Commandment of God, that forbids lust, and condemns it, though no occasion was given from that Commandment, yet the corruption of my heart took occasion on that Commandment to be stirring and working, and thereby deceived me.

These words (Deceiued me) are diversely expounded. Some would have the word (Deceiued) to be understood not of sin it self, but of the knowledge of sin, and the meaning to be this, that at length the Apostle perceived, how far he had been deceived, and came to know how far he had been led out of the way by sin. But indeed that is a forced Exposition, and it offers violence to the Text and to the drift of the Apostle. The word (Deceiued) rather points out the proper effect of sin, taking occasion by the Law, which is to deceive; and that we may rightly understand it, know, the word here rendered (Deceiued) comes from a word that properly signifies to seduce, or to draw out of the way by enticement, by persuasion, or by insinuation; as a Thief sometimes persuades a Traveler to leave the ordinary way in which he is going, and to take some by-path, insinuating with him, and persuading him it is better, more easier, or more pleasant for him, and such like. And in this sense we find the word used, Ephes. 5.6. where the Apostle saith, Let no man deceive you with vain words. As if he had said, Let no man seduce you, and draw you out of the way, to the committing of those sins before named, persuading with you that there is no such danger in them, as I tell you of: his words are but wind, they are vain words. Certainly these sins pull down the wrath of God on the children of disobedience. I et no man therefore persuade you to the contrary, and so deceive you. That is the proper signification of the word; and so the meaning of the Apostle in this place is this, as if he had said,

Sin took occasion by the Commandment, to be stirring and working in me, and enticed me, and persuaded with me, not to obey the Commandment of God, but rather to yield to the lusts of mine own heart, and to fulfill them, as things far better and more pleasant, yea, it insinuated with me, that the more the things were forbidden and condemned, the more sweet and the more pleasant would be the doing of them, as it is Pro. 9.17. Stollen waters are sweet, and hid bread is pleasant. And by this means it drew me out of the way of obedience to the Commandments of God, and to the committing of sin, and so deceived me, and thereby slue me. (Thereby) that is, by the same Commandment.

Sin took occasion by the Commandment, and deceived me, and by the same Commandment slue me. The meaning of that is this; the same Commandment, I being guilty of the breach of it, bound me over to the curse, and made me see myself liable to the wrath of God, and to eternal death and damnation; and so, by the same Commandment sin wounded my conscience, and gave a deadly blow to my soul, it slue me spiritually. Thus then conceive we the meaning of the Apostle, as if he had said,

For the corruption of my heart took occasion on that Commandment of God, that forbids lust, and condemns it; though no occasion was thence given, yet it took occasion thereby to be stirring in me, and it enticed me, and persuaded with me, not to obey the Commandment of God, but to yield to the lusts of mine own heart, and to fulfill them, as things far better and more pleasant, yea, rather to do things because they were forbidden and condemned, as more sweet and pleasant in the doing of them; and by that means it drew me out of the way of obedience to the Commandment of God, to the committing of sin, and so deceived me, and then by the same Commandment I being guilty of the breach of it, and thereby bound over to the curse, and made liable to eternal death, sin wounded my conscience, and gave my soul a deadly blow, it slue me spiritually.

First here note we, that the Apostle still goes on in clearing the Law of God from all fault and blame. Having said in the Verse before, that the Commandment was found to be unto him unto death; In this Verse he cleeres the Commandment, and lays the fault and blame where it ought to lie, namely, on the corruption of his own heart, that the corruption of his own heart took occasion to be stirring in him, and by the Commandment slue him. Hence then we may see, how we may clear the Law and the Word of God, though it prove and fall out to be to some a savor of death and damnation.

The fault is not in the Law of God and in the Word of God, [Doct. 1] but in the corruption of their own hearts. This point we handled Verse the eighth, and I will not now stand on it.

In the next place observe we, that the Apostle saith, Sin took occasion by the Cōmandement, and deceived him, it enticed him, and persuaded with him not to obey the Commandment of God, but to yield to the lusts of his own heart, and to fulfill them as things far better and more pleasant, and so deceived him, and drew him to the practice of sin. Hence we are given to understand thus much:

That the corruption of the heart is of a subtle and deceiving nature, [Doct. 2] that sin and corruption that is in the hearts of men, deceives them, and by deceit draws them to the practice of sin, it sets on sin many fair glosses and goodly colors, and so enticeth men, and persuades them to the practice of it, and by many colorable pretences it draws men out of the way of obedience to the Commandments of God, to the committing of sin: inbred corruption plays the cunning Sophister with men, and deceives them. And hence it is, that the holy Ghost exhorts, Heb. 3.13. Take heed lest any of you be deceived through the deceitfulness of sin. And Ephes. 4.22. the Apostle calls the lusts that arise from the corruption of nature, deceiveable lusts, or lusts of deceit.

2. Chron. 29.11. we read, that Hezekiah gives this advertisement to the Levites, Now my sons, (saith he) be not deceived. As if he had said, Let not your own hearts deceive you, and draw you from the performance of your office and duty; look to your Office, and perform it. And to this purpose many other testimonies might be brought, setting forth the subtlety and the deceiving nature of the heart of man: but that we may better conceive the point, and that it may be more profitable to us, I hold it needful to instance in some particular ways, by which inbred corruption plays the Sophister with men, and deceives them, and draws them to the practice of sin; for haply some may say, We easily yield, that the corruption of nature is of a subtle and deceiving nature; but how doth it deceive men, we would willingly know, for the satissying of such as may thus desire it, I will stand to show how the corruption of the heart deceives men, and know that the ways by which the corruption of the heart deceives men, and draws them on to the practice of sin, are especially these:

First, it deceives men, by blinding their judgment. In respect of themselves it makes them look outward, and not inward, that is, it makes men see, and take notice of the sins of others, and not of their own sins, it makes men see that to be a sin in others, which they see not to be a sin in themselves, yea, to see little faults, even failings in others, and not greater and gross sins in themselves; according to that, Matth. 7.3, 4. Why seest thou a Mote that is in thy brothers eye, and perceivest not the Beam that is in thine own eye? Or how sayest thou to thy brother, Suffer me to cast out the mote out of thine eye, and behold, a beam in thine own eye?

Secondly, [ 2] the corruption of the heart deceives men, and draws them on to the practice of sin, by setting before them the pleasantness of it, and by persuading them, that the more unlawful a thing is, the more sweet and pleasant it is: for example, a man that is greedy of gain, his corrupt heart tells him, if he can fetch in commodity by a crafty head, by a lying tongue, by a deceitful hand, or by violent means, it is far sweeter, and much more worth then that which comes in by lawful means, as Solomon saith, Pro. 20.17. The bread of deceit is sweet to a man, but afterward his mouth shall be filled with gravel.

Thirdly, [ 3] the corruption of the heart deceives men, and draws them to the practice of sin, by persuading them, that some things forbidden in the Law of God are good and profitable; as some kind of lies, a little breaking of the Sabbath, and selling some little commodities on the Sabbath, and doing a little in the Morning or Euening on that day, Usury, and such like. Thus was Saul deceived, 1. Sam. 15.

Fourthly, [ 4] the corruption of the heart deceives men, and draws them on to the practice of sin, by turning away their minds from thinking earnestly on the punishment due to sin; it makes men put far away the evil day, and approach to the seat of iniquity, Amos 6.3. It makes them think that the sin is not so great, and either it shall have no punishment, or but a small punishment; as the Devil persuaded Eve, that she should not die at all, Gen. 3.4. But it makes them think that they shall keep sin secret, or repent of it, and prevent the punishment, and so, in hope either of secrecy, or of impunity, it makes them bold to commit the sin. And these ways especially, besides many other, doth the corruption of the heart deceive men, and draw them on to the practice of sin. And so we see the truth of this Position: That the corruption of the heart is of a subtle and deceiving nature, and no marvel: the reason of it is this:

It is the brood and offspring of the Devil, [Reason.] and he is full of all subtlety, a liar and deceiver from the beginning, the father of lies and of all deceit; and therefore it must needs be that sin is of a deceiving nature.

Now then this serves first, [Use 1] to discover to us whence it is, that ignorant persons are so easily drawn on the practice of any sin, be it never so gross; surely, hence it is, The Devil is a strong and subtle enemy, and they have also in their own bosoms another enemy both strong and subtle, the corruption of their own hearts, that joineth hands with the Devil, and they have nothing in them to oppose to the force and subtlety of those enemies, they have neither knowledge nor grace to withstand them; for so long as they be ignorant, they are graceless. [Note.]

and therefore no marvel though they be easily drawn to the practice of any sin, be it never so gross: and so they are in a miserable case and condition. Yea, the doctrine now delivered, discovers whence it is that many that are renowned for wisdom in the world, and are indeed very wise, I mean, for worldly wisdom, they are able to foresee harms and dangers, and to prevent them; whence (I say) it is, that such persons are easily foiled by the lusts of their own hearts, and easily drawn on the practice of some foul sins: they are found to be Usurers, Extortioners, Tavern-hunters, Whore-hunters: and why? Surely, hence it is, though they be worldly wise, yet having no dram of true heavenly wisdom, the subtle corruption of their own hearts easily circumuents them, and goes beyond them, and draweth them upon the practice of sin, notwithstanding their worldly wisdom.

Again, [Use 2] is it so, that the corruption of the heart is of a subtle and deceiving nature? Then we must take notice of the subtlety of it, and learn to arm our selves against the subtlety and cunning working of it. And in this respect many in the world are justly to be blamed, they are ignorant of the nature of sin, they know not the subtlety of it, and they are secure. Well, our duty is to take notice of the subtlety of our own corrupt hearts, and we are to spy out the cunning working & sleights of them, and to arm our selves against them.

Labor thou to spy out the sleights and subtleties of thine own deceiving heart, how thine own heart is ready to join hands with the Devil, to deceive thee, and to draw thee to the practice of sin, by blinding thy judgment, by the pleasure of sin, by the profits of the world, by turning away thy mind from thinking of the punishment of sin seriously, and many other ways, and arm thyself against these subtleties and sleights, and endeavor to prevent them.

Haply thou wilt ask me, [Quest.] How?

I answer, [Answ.] By these means:

First, [ 1] get thy judgment cleared in respect of thyself, never rest, till thou be able to judge aright of sin in thyself, by the Word of God.

Secondly, [ 2] often meditate and think of the fearful consequents and fruits of sin, as the horror of a guilty conscience, anguish, fear, dread, trembling, amazement, a fearful expectation of God's wrath and vengeance, a standing subject to all the plagues and judgments of God in this world, and everlasting perdition in the life to come.

Thirdly, remember that God's eye looks on thee, [ 3] and thou art ever in his presence; and he sees thee, wheresoever thou art, yea, he sees the very secrets of thine heart.

Fourthly, [ 4] carry in thee a godly jealousy and suspicion of thyself, lest thine own deceitful heart should draw thee on sin before thou be aware. For blessed is the man that feareth always, but he that hardeneth his heart, shall fall into evil, Pro. 28.14. And add to these, frequent, [ 5] earnest, and hearty prayer, often and earnestly call on the Lord, that he would give thee wisdom and strength, against the strength and subtlety of thine own deceiving heart.

And if thou carefully use these means, thou shalt find thyself in some good measure armed against the subtleties and sleights of thine own deceiving heart, and be able to prevent them: [Note.] and therefore be careful in the use of these means, and know, whosoever thou art, It is a work of thy whole life, thus to spy out the subtleties of thine own deceiving heart, and to arm thyself against them; and if thou slack this duty, sin will deceive thee. Remember the example of David and Solomon, they were men of great wisdom and grace, and yet slacking this duty, they were surprised by their own deceiving hearts, and brought to the practice of sin.

Be careful therefore in spying out the sleights of thine own deceiving heart, and in arming thyself against them, and remember but this one thing, If thou suffer thyself to be deceived by thine own subtle corruption, thou art in danger to be hardened, and then follows a fearful condition.

We are further to mark, that the Apostle saith (Sin) that is, his own corruption took occasion by the Commandment, to be stirring and working, and it deceived him, and it slue him on occasion of the Commandment of God, it enticed him to sin, and then it wounded his conscience, and gave a deadly blow to his soul, and made him liable to the wrath of God, and eternal death and damnation. The Apostle joins these two together, as following one on the other, Sin deceived him, and Sin slue him. Hence we are given to understand thus much:

That these two things ever follow one on the other, [Doct. 3] sin deceiving, and sin wounding the conscience, and making liable to the wrath of GOD, and to eternal death & damnation; the corruption of the heart deceives men, and by deceit draws them upon the practice of sin, and thereupon follows the wound of conscience, and a subjection to the wrath of God, and eternal death and damnation: in-bred corruption enticeth and persuades men to the practice of sin, and under the color of pleasure, or profit, or the like, it draws them on the practice of it, but afterwards it brings on them horror of conscience, and without God's mercy everlasting confusion, it makes them liable to plagues and punishments in this world, and to eternal plagues and punishments in the world to come. And for this, we have plentiful evidence and testimony of Scripture: Job 20.12, 13, 14. saith ZOPHAR, Wickedness is for a time sweet in the mouth: a man's own heart deceiving him, it makes sin seem sweet and pleasant to him for a time, and he hides it under his tongue, he rowles it up and down in his mouth as some sweet morsel, he favors it, and will not forsake it, but keeps it close in his heart, he makes much of it: but afterwards it turns to gall and bitterness in his bowels, and he finds it to be as deadly poison to him, grinding and tormenting him inwardly in his soul and conscience.

And thus speaks Solomon of him that is drawn to the sin of adultery, Pro. 6.32, 33. that howsoever his own heart deceives him, and by the pleasure of that sin, draws him to the practice of it, yet afterwards it brings on him a wound, and dishonor, and destruction to his own soul. Pro. 20.17. saith SALOMON, The bread of deceit is sweet to a man, that is, that which is gotten by deceit, and by unlawful means, seems sweet to a man in the getting, but afterwards it turns to grit and gravel in his mouth.

And to this purpose we have many examples in the Book of God, as that of Achan, Joshua 7. he saith Vers. 21. that his own covetous and deceiving heart set him on to lay his hands on a goodly booty, persuading him it would be much for his profit and advantage, even to take a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold. But afterward, by that means, besides the wound of a guilty conscience, it brought on him further trouble, even a violent & shameful death on him and all his, Vers. 25. [ 25] And so it was with wicked Ahab; his own wretched and deceiving heart enticed him to get away Naboth's Vineyard, as a thing that lay very fit and commodious for him, yea, it drew him on to the murdering of Naboth, and to the shedding of his blood most wickedly and most unjustly, that he might get possession of it, 1. King. 21.19. But afterward, that sin brought utter ruin and destruction both on him and his whole house. And many other examples might be brought to this purpose, clearing this point, that in-bred corruption, the corruption of the heart, under the color of pleasure, profit, or the like, draws men upon the practice of sin, and after that, it brings on them horror of conscience, and it makes them liable to plagues and punishments in this world, and to eternal plagues in the world to come: and these two ever follow one on the other, sin deceiving, & sin wounding the conscience, and making liable to the wrath of God, and to eternal death and destruction: And it must needs be so:

For men being drawn upon the practice of sin, [Reason.] they are made guilty of the breach and transgression of God's Law; for, Sin is the transgression of the Law, 1. John. 3.4. And being guilty of the transgression of God's Law, they are liable to the curse of the Law; and that is, all manner of plagues and judgments in this world, and everlasting plagues and judgments in the world to come.

This serves to discover the folly and madness of most men in the world. [Use 1] Are there not many in the world, that wittingly and willfully rush and run into known sins? Do they not suffer themselves to be led by the lusts of their own hearts, and to be drawn upon the practice of sin, by their own deceiving corruption, setting sin before them, clothed in the habit of pleasure, or profit, or the like? For example; Do not many suffer themselves to be drawn on that sin of pouring in Wine and strong drink, by the color of the wine, and because it goes down pleasantly, as Solomon speaks? Pro. 23.31. Doth not that make many sit guzzeling in the Ale-house or Tavern, when they should be in other places? Are not many drawn on to the practice of the sin of Uncleanness, by the pleasure of that sin? And for the matter of Profit, alas, how doth that dazzle the eyes of many, and make them, for the gain of a penny, to lie, to swear, to cozen and deceive, yea, to break the Sabbath? Do not Victuallers, for the gain of a penny, sell their Victuals on the Lord's holy Sabbath, and make no bones of breaking the holy Cōmandement of God? Poor souls! in so doing, what do they? Surely, rush on their own destruction: they bring on themselves guiltiness of conscience, and they make themselves liable to plagues and judgments in this world, and, without God's great mercy, to eternal plagues and judgments in the world to come. And what folly and madness is it, for the enjoying of a little vanishing pleasure (for the pleasure of sin is but for a season, Heb. 11.25.) and for the getting of some trifling profit, to run into such fearful danger? If a man gain the whole world, and lose his own soul, he makes but a miserable bargain. Therein then appears the folly and madness of most, that they suffer their own deceiving hearts to impose on them, and to draw them upon the practice of sin, for a little vanishing pleasure or some trifling profit.

Again, is it so, that the corruption of the heart, [Use 2] under color of pleasure, profit, or the like, draws men on the practice of sin, and after that, brings on them horror of conscience, and makes them liable to plagues and judgments in this life? Then we must take heed we be not coozened by our own subtle and beguiling hearts, and that we suffer not them, under the color of pleasure, profit, or the like, to draw us upon the practice of any known sin.

Dost thou know the thing to be evil, and to be a sin? Then take heed: let not thine own deceiving heart draw thee on the practice of it, by any color whatsoever: remember what will follow after, even horror of conscience, and a standing subject to all plagues in this world, and to eternal plagues in the world to come.

to be as certain as present executions, as if thou shouldst presently feel them.

As if thou suffer thyself to be drawn on that beastly sin of Drunkenness, make account of the woes and plagues threatened against that sin, as that it shall bite like a Serpent, and hurt like a Cockatrice, Pro. 23.32. as presently to seize on thee. So, if thou suffer thyself to break the Sabbath, for the gaining of a penny, or for any vile pleasure, make account of that, that is threatened Ierem. 17.27. as presently to be made good upon thee, that a fire indeed shall be kindled in thy gates, and shall not be quenched, even a fire unquenchable, that shall devour all thy substance.

And so in other particulars, make reckoning of the Judgments of GOD, threatened against any sin whatsoever thou art guilty of, as presently to light on thee, thou wittingly and willingly committing that sin. For indeed, if thou wittingly and willingly run into any known sin, thou hast no assurance to be freed from the plagues and judgments threatened against that sin one minuite of an hour: thou canst not say, and make it good, when thou art quaffing and singing in the Alehouse, that thou shalt make an end of thy drunken merriment, before God's punishing hand light on thee. No, no, thou hast no warrant for it, it is the Lord's patience, if he throw not down judgment on thee presently. Therefore learn we to take heed of our own deceiving corruption; let it not, under the color of pleasure, or profit, or the like, draw us upon the practice of any known sin: if it do, it brings on us guiltiness of conscience, and makes us liable to plagues and judgments in this world, and without God's mercy, to eternal plagues and judgments in the world to come; and we cannot promise to our selves freedom from the punishing hand of God, and from his judgments threatened against our sin, one minute of an hour.

Now in the last place observe we, that the Apostle saith, that sin took occasion by the Commandment, and deceived him, and by the Commandment slue him. Sin saith he, took occasion by the Commandment and deceived me, and thereby slue me: that is, as we shown, by the same Commandment, I being guilty of the transgression of it, and bound over to the curse of the Law, and made liable to the wrath of God, sin wounded my conscience, and gave a deadly blow to my soul, and slue me spiritually. The point hence is this:

That the Law of God wounds the conscience of such as are guilty of the breach of it, [Doct. 4] when they come to a sight of their sins, it strikes a terror into them, and fills them full of fear and amazement, and a fearful expectation of the wrath and vengeance of God; it binds them over to the curse of the Law, and it condemns them, and they are already condemned persons, and dead by the Law, that are guilty of the breach of it, being not freed from the curse and condemnation of it by Christ. And therefore the Apostle saith, Rom. 4.15. that the Law causeth wrath. His meaning is, that the Law being violated and broken, causeth wrath and vengeance to come on the breakers of it. The Law properly, and by it self, doth not cause wrath; but accidentally being violated and broken, it binds over to the curse of the Law, and so brings wrath and vengeance on the breakers of it; for indeed the curse of the Law is due to everyone that breaks the Law in the least degree, being not freed from it by Christ. Deuter. 27.26. Cursed is he that continueth not in all the words of this Law, to do them. And therefore the Law of God wounds the conscience of such as are guilty of the breach of it, when they come to a sight of their sins; it striketh a terror into them, it binds them over to the curse of the Law, it condemns them being not freed from it by Christ.

And this discovers the case and condition of such as are brought to a sight of their sins, [Use.] and are yet in their natural condition, and out of Christ: the Law of God wounds their conscience, it terrifies them, & condemns them: but yet in this case there is difference between God's Elect and the reprobate: for the reprobate, on the sight of their sins, are wounded by the Law to utter despair, and their wound and torment of conscience is but a beginning of hellish torment that shall last forever, but God's Elect being yet in their natural condition, and coming to a sight of their sins, the Law wounds their conscience, and terrifies them, and condemns them, yet withal, the Lord working graciously in them by his Spirit: The Law drives them to Christ, Gal. 3.24.

As the sense and smart of a wound sends a man to the Chyrurgian: so the sense and feeling of sin, sends God's Elect to Christ the heavenly Physician; and God's Elect being vexed and disquieted on the sight of their sin, by the terrors and threatenings of the Law, are in better case then they, that never knew what the trouble of mind meant; for that trouble drives them to seek to Christ.

And thus it must be with us on the sight of our sins: we must find our selves thereby driven to Christ; and then happy we, that we have been troubled, for coming to Christ, weary, and loden, and groaning under the weight and burden of our sins; we shall find from him, ease, comfort, and refreshing, and eternal rest to our souls.

Our Apostle having, in the Verse foregoing, cleared the Law of God from being the cause of sin, in this Verse he concludes that point, and further strengthens his conclusion touching the Law, not to be the cause of sin, by an Argument taken from the nature and property of the Law of God; and he shows, that the Law of God in it self, in it own nature, is holy, just, and good, and therefore cannot be the cause of sin; that is his argument. Here then we have three things affirmed of the Law of God; that it is holy, that it is just, and that it is good. And these three things are affirmed both of the whole Law in general, and of that Commandment of God spoken of before in particular. Wherefore (saith the Apostle) the Law is holy, and the Commandment is holy, just and good.

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

Some make this difference and this distinction between these two words, Law and Commandment, in this place, that the Law signifieth any Law of God whatsoever, and that the Commandment signifieth only the affirmative Precepts. But that is but a nice distinction. Some again thus understand these two words, Law and Commandment, as if the Apostle had said, The Law, and whatsoever there is therein commanded. But indeed, that Interpretation doth not so fitly suite and agree to that which the Apostle said before, Vers. 7. He speaks not only of the Law of God in general, but he also gives instance of one particular Commandment, namely, of the tenth Commandment, Thou shalt not covet or lust, &c.

And therefore the word (Law) in this Verse, is to be taken as afore, for the whole moral Law of God, & the word (Commandment) is likewise taken for that particular Commandment before spoken of, namely, that Commandment that forbids Lust, is holy, that is, is pure and undefiled, and free from all stain of falsehood, error, lies, and sins, as David saith, Psal. 12.6. The words of the Lord are pure words, and they are like to silver tried in a furnace of earth, fined seven-fold. And I am. 1.27. the Apostle joins these two together, pure and undefiled (and just) namely, righteous, having in it no wrong nor iniquity at all, teaching and requiring such things as are just, and cannot be taxed or reproved as unjust, or unequal in any respect. Psal. 19.8. The Statutes of the Lord are right. And Vers. 9. the Judgments of the Lord are truth, and righteous altogether, (and good) that is, requiring and commanding only such things as are good, and forbidding the contrary all manner of evil, and showing the good way in which men are to walk to life everlasting. And therefore Moses puts these two together, Deut. 30. ver. 15, 16. Behold, I have set before thee this day life and good, in that I command thee this day to love the Lord thy God. Thus then are we to conceive the Apostles meaning in the words of this Verse, as if he had said,

Wherefore the whole moral Law of God, yea, even that Commandment of God, that forbids Lust, is pure and undefiled, free from all pollution of falsehood, error, lies and sins, and is also righteous, having in it no wrong, nor iniquity at all, teaching and requiring only such things as are just, and cannot be taxed as unjust, or unequal in any respect: and it is likewise good, it requires and commands only good things, and forbids all manner of evil, and shows the good way, in which men are to walk to life everlasting.

Here first consider we the whole Verse in general. We see, the Apostle not only cleeres the Law of God, and frees it from some foul blots, that some might, or haply did blemish it withal: but here also he sets before us the excellency of the Law, and gives to it excellent and worthy Titles, that it is holy, just, and good. Now then the point hence is this,

That the Law of God, [Doct. 1] and indeed the whole Word of God (for it is true of the whole Word) is a most excellent Truth, it is such a Truth, as is holy, just & good, it is a Truth that is pure, free from all stain of error, falsehood, lies, and sins, having no wrong nor iniquity at all in it, and it requires only good things, and forbids all manner of evil; and so it is a most excellent and heavenly Truth: and to this purpose the holy Ghost speaks plainly, and witnesseth this Truth to us in many places of the Scripture. Pro. 8.6, 7, 8. saith Wisdom, Give ear, I will speak of excellent things, and the opening of my lips shall teach things that be right. 7. For my mouth shall speak the truth, and my lips abhor wickedness. 8. All the words of my mouth are righteous, there is no lewdness nor frowardness in them. And Psal. 19.7, 8, 9. saith DAVID, The Law of the Lord is perfect, converting the soul, the Testimony of the Lord is sure, and giveth wisdom unto the simple. The Statutes of the Lord are right, and rejoice the heart, the Commandment of the Lord is pure, and giveth light unto the eyes. The fear of the Lord is clean, and endureth forever: the Judgments of the Lord are Truth, and righteous altogether. And Psal. 119. in many places of it, David gives these excellent Titles to the Law of God, and to the Commandments, that they are pure, and just, and righteous, and true, and good, and the like. Rom. 12.2. saith the Apostle, Be changed by the renewing of your mind, that ye may prove what is the good will of God (meaning his will reueyled in his written Word) acceptable and perfect. And to this purpose we might bring many other testimonies, giving evidence to this Truth; That the Law and Word of God is a most excellent and heavenly Truth, pure and free from all stain of error, falsehood, lies, and sins, and just, and righteous, having no wrong, nor iniquity at all in it, and commanding only good things, and forbidding all manner of evil. And the reasons of this truth are,

First, [Reasons. 1] the Law and Word of God are breathed out from the Lord himself, it comes from him as his express Image, it bears the stamp and image of God himself, who is most holy, just, and good, yea, holiness, justice, and goodness it self, and it hath been published by the ministry of holy men of God, as they were moved by the holy Ghost, 2. Pet. 1.21.

Secondly, [ 2] the Law and Word of God expresseth the holy and unchangeable will of God, according to which he would have us to frame our hearts and lives, it is the perfect rule of holiness, righteousness, and goodness; and therefore it must needs be in it self holy, and just, and good, and so a most excellent and heavenly Truth. Now then to make use of this,

First, [Use 1] this serves to point out the preferment of the Law and Word of God, above all Laws and Writings of men whatsoever; this makes known to us the privilege and preferment that the Law and Word of God hath above all other Laws and Writings whatsoever; for in other Laws and Writings there is found some error or sin, but the Law and Word of God is a most excellent and heavenly Truth, breathed out from the Lord himself, bearing his Image, and so most pure, just, and good, free from all stain of error and sin, yea, herein appears the privilege of God's Church and People, above all other people in the world, in that they have a Law and Word so excellent and heavenly, and so holy, and so just, given to them, as Moses said, Deut. 4.8. What Nation is so great, that hath Ordinances and Laws so righteous, as all this Law which I set before you this day? and Psal. 147.19, 20. saith the Psalmist, The Lord shows his Word unto IAACOB, his Statutes and his Judgments unto ISRAEL; he hath not dealt so with every Nation, neither have they known his Judgments. This is our privilege and perferment in this Land, above many Nations in the world: The Lord hath vouchsafed to us his holy and just Law and Word, yea, his holy Gospel, which by a special kind of excellency is called, The good Word of God, Heb. 6.5. And we are to carry our selves answerable to such a privilege and preferment.

For a second use of this; Is it so, that the Law and Word of God is a most excellent and heavenly Truth, holy, and pure, and just, and good? Surely then, our duty is to acknowledge it so to be, and to esteem it so to be. And the Lord vouchsafing to us his holy, just, [Use 2] and good Word, we are to carry our selves answerable to the holiness, righteousness, and goodness of it. Shall the Lord betrust us with his excellent and heavenly Truth, his holy, just, and good Word, the Rule of all holiness, justice, and goodness; and shall we carry our selves as those that want this excellent Truth? Shall we carry our selves as Turks, and as Pagans that know not God, and have not his holy & good Word vouchsafed unto them? If we do, in the end it will turn to our shame and reproach, yea certainly, without God's great mercy, to our everlasting shame and confusion, and to our deeper condemnation.

And yet thus it is with many of us; many amongst us will sometimes confess and say, We have the holy Word of God amongst us, we hear many good things, and many holy and good Lessons are delivered unto us from the Word of God; but alas, where is our answering of them? where is almost the man or woman, that suffer themselves to be changed into the mould & pattern of the good Word of God? Nay, do not many carry themselves, as if they had never heard one syllable of the good Word of God? are not many as vile and as wretched in the course of their lives, as if they had been bred and brought up among the wild Irish? Yea, I dare boldly speak it, though with grief, you shall not find such beastly Drunkenness, and such bitterness in Cursing, Swearing, Rayling, and the like, in a Country-Village or Town, where they scarce hear one Sermon in a yere, as is to be found in some amongst us, we having the holy and good Word of God in plentiful measure vouchsafed unto us. And will not the Lord one day vifit for this? Yes assuredly, the Lord will one day require it at their hands that thus wretchedly carry themselves; making light account, yea, abusing his holy & good Word sent unto them; the Lord will not suffer a thing of such excellent worth, as his holy, just, and good Word is, so to be contemned and abused. No, no, The Lord Jesus will one day show himself from heaven in flaming fire, rendering vengeance. To whom? Surely, To such as know not God, and to such as do not obey unto the Gospel of our Lord Jesus Christ, 2. Thessal. 1.8. And it shall be easier at the day of judgment for very Pagans and Infidels, then for them that contemn and abuse the holy and good Word of God vouchsafed to them.

Oh then, learn we (the Lord vouchsafing his holy, just, and good Word to us) to acknowledge the excellency of it, and to esteem it according to the worth of it, and to carry our selves answerable to it; let it work on us, and transform and change us into the Image of it self, into holiness, righteousness, and goodness: and then doubtless we shall find the comforts of it made good unto us; otherwise, every good and holy instruction we have heard out of the Word of God, shall one day be so many bills of Inditement against us to condemn us, and shall aggravate & increase our judgment and condemnation.

Note we in the next place, the Apostle saith not only thus, The Law is holy, but he adds further, and the Commandment is holy, just, and good, even that Commandment of God that forbids Lust, is holy, just, and good.

Hence we are taught, [Doct. 2] that we must acknowledge all and everyone of God's Commandments to be holy, just, and good, as David did, Psal. 119.128. saith he, I esteem all thy Precepts most just, and hate all false ways: and Vers. 151. All thy Commandments are true.

Thus must we do: for indeed the Law of God is thorough-out like it self in every part and parcel of it, it is holy, [Reason.] just, and good, and we are so to acknowledge it, and so to esteem of every Commandment of God; that is our duty: and to help us forward in this duty, know, that it is a sure sign of grace, when we can acknowledge every Commandment of God to be holy, just, & good, when we can justify the Wisdom of God in his Word, Matth. 11.19. Wisdom is justified of her children; when a man can justify the Commandment of the Sabbath, the Commandment against Uncleanness, and whatsoever Commandment of God doth most cross his own corruption, that is an argument of grace and of an holy heart; then our eyes are opened to see the excellency of the Word of God. Every wise worldling will be disputing and reasoning against each Cōmandement of God, that in something it is too hard and too strict; as that, On the Sàbbath we are not to do our own wills, but to call the Sabbath a delight, and to consecrate it as glorious to the Lord, and to honor him, not seeking our own will, nor speaking a vain word, Isai. 58.13. Oh that is too strict & too hard. That money is not to be given on Usury; that our apparel must be modest and sober, what will some carnal person say, May we not a little follow the fashion? We shall then be nothing esteemed of in the world; that is too strict and too hard. And so for Gaming, Carding, and Dicing, may we not a little use them? Well, know thou, whosoever thou art, it is a sign of a rotten and corrupt heart, thus to be reasoning against the Commandments of God: whosoever hath grace truly wrought in his heart, will justify every part and parcel of the Word of God, and hold it to be most holy, just, and good.

Come we now to speak of the Titles and Epithites here given to the Law of God severally; and first (as you see) it is said to be holy, The Law is holy, and the Commandment is holy: that is, pure and undefiled, free from all stain of error, falsehood, lies, and sins: and that is a special property of the Law of God; the Law and Word of God is in it self, in it own nature, holy and pure, having no manner of pollution cleaving to it at all; and we find this Title and Epithite (holy or pure) expressly given to the written Word of God in other places of it, as Rom. 1.2. Which he had promised afore by his Prophets in the holy Scriptures. So likewise, 2. Tim. 3.15. saith the Apostle to TIMOTHY; Thou hast known the holy Scriptures of a child. And so, Psal. 12.6. saith DAVID, The words of God are pure words. And, Psal. 19.8. The Commandment of the Lord is pure.

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

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

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

Secondly, [ 2] it is holy, in respect of the matter of it, being the Wisdom and Truth of God revealed, and it teaching a truth which is holy, even the Truth, which is according to godliness. Tit. 1.1. PAUL a servant of God, and an Apostle of Jesus Christ, according to the faith of God's Elect, and the knowledge of the Truth, which is according to Godliness.

And it is holy, [ 3] in respect of the effect and working of it; because it sanctifies and makes other things holy, though not as a cause, as the blood of Christ, and as the grace of God's Spirit do; for these two things as causes, do sanctify and make men holy; howsoever (I say) the Law and the Word of God do not so sanctify and make holy as causes, yet as instruments and means they do sanctify and make other things holy, as the Sacraments and Prayer do: the Word of God sanctifies men instrumentally, in that it makes them resemble God in many graces as Christ prayed, John. 17.17. Sanctify them with thy Truth, thy Word is Truth. And again, the Word of God, it sanctifies other inferior creatures to the use of man, as also Prayer doth; the Word of God, either by promise or by commandment, sanctifies the creatures to their lawful ends and uses, so that men having a promise or a commandment in the Word of God, touching the lawful use of the creatures, they may use them with a good conscience. 1. Tim. 4.5. Every creature of God is good: and nothing ought to be refused, if it be received with thanks-giving. For it is sanctified by the Word of God and Prayer, 1. Tim. 4.4, 5.

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

This property of the Word of God, [Use 1] the purity and holiness of it, is one infallible note and mark, by which we may know and be persuaded that it is the very Word of God: this one note, if we had no other, carries with it, and contaynes in it, sufficient evidence against all contradiction, that it is from God, and hath a sacred authority in it self, and depends not on the Church, or the Pope, as the Papists teach: the Scripture is holy & pure, as God himself; and therefore certainly it is of God, and from God: it is not the testimony and tradition of the Church, that is able to resolve and settle the conscience, which is Scripture, and which is not, as the Papists teach. No, no: the testimony of the Church is inferior to the evidence of the Scripture: for the Scripture points out the Church, and contaynes in it the true notes of the Church: yea, the Scripture, as an instrument & means, it sanctifies the Church and members of it. And therefore, as Christ said to the Pharisees, Mat. 23.17. Ye fools and blind: whether is greater the gold, or the Temple that sanctifieth the gold? So it may be justly said to the Papists, Ye fools and blind, whether is greater, and which is of more authority, the Church, or the Scripture which sanctifies the Church? Without question the Scripture is of greater authority then the Church: and it is not the testimony and tradition of the Church, that can authorize the Scripture in any man's conscience; but the purity and holiness of the Scripture it self is a special note, infallibly assuring us that it is the very Word of God.

Again, [Use 2] is it so, that the Word of God is a most holy and pure Truth? Surely, then it must be thought on, and it must be spoken of with reverence and due respect; the Minister must purely think on the Word of God, and purely deliver it; and it must be far from us, to apply the holy and pure Word of God, or any part or parcel of it, to vain, light, or profane and wicked uses, as to Charmes, to Inchantments, to Iests and Merriments, to turn the Scripture-phrases to Iests, or to make Stage-plays of matters contained in the Book of God; to apply the holy Word of God, or any part of it, to these vile uses, is a grievous sin, and a most horrible and fearful profanation of the holy and pure Word of God, and a taking of God's Name in vain; and doubtless, the Lord will not suffer them that are guilty of that sin, to escape unpunished. And it is a wicked and graceless speech, that is uttered by some, that thy can profit as much by a Stage-play, setting forth some good matter out of the Scripture, as by the best Sermon in the world.

Alas, poor soul, whosoever thou art! Can the holy Word of God, fearfully abused and profaned, profit thee, as much as when it is rightly divided, and applied according to the ordinance of God? Is it possible? No, no: it is not possible: and thou that art of that mind, thou art blinded by the Devil, and thou hast a rotten and corrupt heart in thee, and continuing in that mind, and frequenting Stage-plays, with a conceit that thou canst profit as much by them as by the best Sermons, thou art in the gall of bitterness, and the bond of iniquity, and thou art partaker with those graceless Imps, I mean, Stage-players, the limbs of the Devil: for so they are, as long as they go on in that course of life, in the profanation of the holy Word of God; and assure thyself, the Lord will not hold thee guiltless for that sin; The wrath and vengeance of God continually hangs over thine head for that sin: and therefore if thou tender the good of thine own soul, learn to reform thyself.

In the third place, is it so, [Use 3] that the Word of God is a most holy and pure Truth? Certainly, then our duty is to come to the reading and to the hearing of it, with holy hearts, and with holy affections; when we either read the Word of God, or hear it preached unto us, we are to empty our hearts of all impure lusts and vile affections, and we must labor to receive the holy and pure Word of God into holy hearts and sanctified souls. Now herein most men fail exceedingly; most men rush into the House of God, and never care to search into their own hearts, and to disburden them of filthy lusts and vile affections. No, no: they come with their hearts full fraught with such lusts and affections, full of Pride, full of Self-love, full of Covetousness, and cares of the world, full of Envy and Malice, yea, many times full of Malice and bitterness against the Preacher that delivers the holy Word of God to them: and can they then look to profit by the Word of God, and to find good by it? No, no: it is not possible. This is one special cause, that men and women profit not by the holy Word of God, and that they are not bettered by it; they lay impure hands on the pure Word of God, and bring impure hearts to the hearing of it, and so doing, they defile the Word, and make it impure to themselves. Tit. 1.15. To the impure, all things (even the holy things of God) are impure. And how then can they possibly find profit or comfort from the holy Word of God? Yea, they not only defile the holy Word of God, but they turn it to a curse to themselves. Malac. 2.2. I will curse your blessings, yea I have cursed them already.

Oh then learn we, if we would not defile the holy Word of God, and turn it to a curse to our selves, learn we to come to the reading and hearing of it with holy hearts, and holy affections. Exod. 3.5. Moses was commanded to put off his shoes, because the place whereon he stood was holy ground. So must we do, when we come to the hearing of the Word of God: for then we come before the face and presence of God after a special manner, and we must then put off our shoes, that is, we must put off impure lusts, and vile affections, that are as shoes on our hearts. It is the counsel of the Preacher, Eccles. 4.17. Take heed to thy feet, when thou enterest into the House of God. When thou comest to God's House, God's Altar, God's Table, &c. take heed to thy feet, look to thy heart and affections, wash, purge, and cleanse thine heart & soul, cast off all worldly cares, impure thoughts and vile affections, if thou wouldst have the holy Word of God and his holy Ordinances profitable and truly comfortable to thee.

Come we now to speak of the Epithite and Title of the Law. The Apostle here, in the second place, gives to the Law of God, that it is just, the Law is just, and the Commandment is just, that is, as we shown, righteous, having no wrong nor iniquity in it at all: it is such a truth as teacheth just things, and cannot be taxed as unjust or unequal in anything. And this also is a special property of the Law of God, and of the Word of God, it is a just Word, it is just and righteous in everything it requires, and whatsoever is commanded, or taught, or promised, or threatened in the Word of God, is just, and cannot be taxed as unjust, or unequal in anything.

And thus much we find witnessed of the Word of God in many places of Scripture. Pro. 8.8. All the words of my mouth are righteous, and there is no lewdness nor frowardness in them, saith Wisdom, even the Wisdom of God. Psal. 19.8. The Statutes of the Lord are right. And Verse 9. The judgments of the Lord are righteous altogether. Psal. 119.106. saith David, I will keep thy righteous judgments. And Verse 123. [ 123] Mine eyes have failed, in waiting for thy salvation and for thy just promise. And Verse 128. I esteem all thy Precepts most just. [ 128] And Verse 137, 138. Righteous art thou, oh Lord, [ 137] and just are thy judgments. Thou hast commanded justice by thy Testimonies. And many like testimonies of Scripture we find, where this Title ( just, or righteous ) is attributed to the Law of God, and to the Word of God.

But not to spend time in citing more testimonies to that purpose, I will, as before, in speaking of the holiness and purity of the Law and Word of God, briefly also show how, and in what respects, the Law and Word of God is said to be just and righteous, which may serve as grounds and reasons of this Epithite given to the Law and Word of God.

Know we then, that the Law and Word of God is said to be just and righteous in these three respects: In respect of the Author of it: In respect of the matter of it: And in respect of the end and use of it, as, [ 3]

First, it is just and righteous, [ 1] in respect of the Author of it: because it proceeds from God, who is most just, yea perfect Justice it self, and infinite in holiness and justice, and with whom dwells no iniquity at all.

And secondly, [ 2] the Law and Word of God is just and righteous, in respect of the matter of it: because the matter of it is the revealed Justice of God, it reveals the perfect Justice of God and his Righteousness; it is the perfect Rule of all righteousness; it teacheth what is due to God, and what is due to man; and it gives to everyone that which is due; it promiseth good to those that are good; and it threatens ill to those that are wicked; and that without respect of persons; it makes known the just and righteous will of God, without all flattery or partiality.

And thirdly, [ 3] the Law and Word of God is just and righteous, in respect of the end and use of it: because it tends to this end, to make men just and righteous; and as the Apostle saith, 2. Tim. 3.16, 17. The whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, That the man of God may be absolute, being made perfect unto all good works. Yea the moral Law of God is able to justify such as perfectly keep and fulfill it, and the Word of God will certainly acquit, & justify those that believe it, and embrace it, and yield sound obedience to it, and that, before the Judgment Seat of the Lord.

We see then, how, and in what respects the Law and Word of God is just and righteous; it proceeds from God, who is most just, yea infinite in holiness and justice; it reveals the perfect Justice of God, and his righteousness; it is the perfect Rule of righteousness, teaching what of right belongs to God, and what also is due to men; it gives to everyone his due, promising good to those that are good, and threatening ill to those that are wicked, and that, without respect of persons, and without all flattery and partiality; and it tends to this end, to make men just and righteous, even to acquit and justify as many as truly embrace it, believe it, and yield sound obedience to it, and that, before the Judgment Seat of the Lord. And so we may certainly conclude and resolve on this, that the Law and Word of GOD is a most just and righteous Truth.

This being a truth, it must needs follow on this, [Use 1] that the Law of GOD requires perfect justice, and perfect righteousness, and that in this life. The Law of God requires that men in this life, yield perfect obedience to it. It is a mere shift and device of our Adversaries the Papists, to say that men are not bound in this life to yield such perfect obedience to the Law of God, as in the life to come (for so they distinguish between obedience to the Law of God in this life, and in the life to come.)

They say there is a double obedience to the Law of God, and a double perfect fulfilling of the Law: one in time of this life, which is, when men love GOD above all things and their Neighbor as themselves: and the other in the life to come; and that is, when men love God with all the heart and soul, with all the powers and faculties of the soul, and with all the strength of all those powers: that is their distinction. Indeed a very absurd and foolish distinction, and directly opposite and contrary to the plain evidence of Scripture: for when the Lord saith in the Law, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might: to whom doth he speak? only to men glorified in heaven? No certainly: he speaks to all men, to such as live yet in this world, and also to them that are glorified in heaven; his Law is eternal, and unchangeable, and contaynes an eternal and unchangeable truth and righteousness, yea one and the same truth and righteousness forever: and there is one and the same rule of righteousness given to men glorified in heaven, and to men living here on the face of the earth: and it is very absurd to say, that a man is not bound in time of this life to love God with all his heart, and with all his soul, but only in the life to come:

Now, in the state of Innocency, Adam was bound to love God with all his heart and soul, and could so love God; and therefore the same absolute and entire obedience is now required at the hands of men, though they are never able to yield it; and therefore that distinction invented by the Papists, is absurd, that there is a double fulfilling of the Law of God; one in the time of this life, and another in the life to come. And it cannot stand with the truth now delivered, that the Law of God is most just and righteous, and so requires perfect justice and righteousness at the hands of men.

Again, [Use 2] is it so, that the Law and Word of God is a most just and righteous Truth, a Truth that gives everyone his due, promising good to those that are good, and threatening ill to those that are wicked, and that without respect of persons, and without all partiality? Surely, then it must in like manner be delivered, the Word of God is just, it is impartial, it respects no man's person; and it must so be delivered, it must justly and impartially be dispensed, the Minister of the Word, in preaching and dispensing the Word of God to the people, must look that he deal justly, that he promise good to those that are good, and threaten ill to those that are wicked; he must not make sad the hearts of those whom God hath not made sad, nor soothe up any in their sins, nor strengthen the hands of the wicked, Jer. 23.14. nor promise peace to those that walk after the stubbornness of their own hearts, Verse. [ 17] 17. For fear or favor, because they are rich, or great in the world, he must not humor men and please men: if he do, he is not the servant of Christ. Gal. 1.10. If I should yet please men, I were not the servant of Christ.

This was the fault that was charged on the Priests, Malac. 2.9. that they were partial in the Law; they lift up the faces of men; they made the wicked lift up their heads. And this was a foul fault, and this ought to be far from the Ministers of the Gospel; they are to dispence the just and righteous Word of God justly and impartially: yea, as it is said of the Levites, Deut. 33.9. In the execution of their Office in teaching the people, they must take no notice of Father or Mother, Brethren or their own Kindred, they must spare none, if they be wicked, be they never so dear or near unto them, but tell them their own, and give to everyone his due; admonition, to whom admonition belongs; rebuke, to whom rebuke belongs; comfort, to whom comfort belongs, without fear or favor, without flattery or partiality.

And if this be the duty of the Minister; surely, then there is a duty answerable to it, required of the people. Must the Minister dispence the Word of God justly, and without respect of persons? Doubtless, then the Word of God being in that manner dispensed, the people are to hear it willingly & patiently, the people are to hear the Word of just reproof with patience, and they must not fret and kick against it, as the manner of some is. Art thou justly reproved for thy sin, and are the Judgments of God justly denounced against thee? Hear the Word of God so applied, with willingness and patience, and let it be far from thee to except against the Minister, or to quarrel with his affections, and to say, he speaks out of spleen, or malice, or the like. No, no: remember that he is called to that office, to dispence the Word of God: and if he make conscience of his duty, he dares not but dispence it justly and impartially, not sparing thee, when thou art justly to be reproved, whosoever thou art.

But thou wilt say, I have been kind to him, and many ways testified my love unto him. Hast thou so? and wouldst thou have thy kindness make him partial in the execution of his office and duty? Shall thy kindness make him unfaithful to him that hath put him in that office? and shall it make him steal away the Word from thee? Ierem. 23.30. and not give thee that portion of the Word that belongs to thee, and so betray thee into the hands of the Devil? Surely, that were to require thy kindness, with the greatest unkindness and unthankfulness in the world; and thou hast no reason to expect it, and yet this is expected and desired of many: they think, if they be kind to their Minister, then the Minister is bound to speak peace to them, though they be wicked, and he must not meddle with their sins, but suffer them to go on quietly to their own destruction. And if the Minister be to preach a Funeral Sermon, it is presumed, that he must praise the party deceased, though there were nothing in him praise-worthy: and if he do not so, then men's mouths are opened wide against him, and they censure him at their pleasure. A Minister in dispensing the Word of God, must speak as God would speak. And would God commend a man or a woman, in whom nothing was found worthy commendation? No certainly: neither dares the Minister of God do it, that makes conscience of his duty, as Elihu said, Job 32.21, 22. He dare not give titles to men, lest his Maker should take him away suddenly.

The Minister of God must dispence the just Word of God justly, giving to everyone his due portion: admonition, to whom admonition; rebuke, to whom rebuke; and comfort, to whom comfort belongs. And if the Minister do so, thou art to hear it with meekness, and patience, and subjection to it. And know this for a truth; If thou think that which is justly and truly delivered out of the Word of God, too hard and too strict, and that there is too much required at thy hands, and thou spurnest against it, when thou art called on to the practice of any duty, or justly reproved for thy sin by the ministry of the Word; thou layest injustice on the just and righteous Law & Word of God; and so doing, thou chargest God with injustice: and that is a fearful height of sin, and the Lord will not suffer it to escape unpunished.

In the third place; Is it so, [Use 3] that the Law and Word of God is a most just and righteous Truth, even the perfect Rule of righteousness? If then we would know what is just, and what is equal, what in equity and good conscience we are bound to do, both towards God and towards men; we must go to the rule of justice and equity, To the Law, and to the testimony, as Isai. 8.20. That is able to resolve us, what honor, worship, fear, reverence, obedience, love, confidence, and such like, that we owe to God, and how we may carry our selves justly towards men; what honor, reverence, and respect, and what reward, or punishment belongs to men, and how we are to deal with them in matters of contract, in buying and selling with them.

Men commonly deceive themselves in the matter of justice; they think they deal justly and truly with men, if they pay everyone his own, and owe nothing to any, when notwithstanding they are Usurers, and they stick not to defraud men, and to over-reach them in bargayning with them, and make no conscience of using false weights and measures. The Word of God will tell them another thing. And therefore if we would be resolved, what is just and equal both in duties towards God and towards men, and what we may justly do, and with good conscience, in every particular action, we must have recourse to the Law and Word of God.

Come we now to the third and last Epithite and Title here given to the Law of God, that is, that it is good: saith the Apostle, The Law is good, and the Commandment: that is, as we shown; It commands only such things as are good, and forbids all manner of evil, and it shows men the good way in which they are to walk. And this likewise is a special property of the Law and of the Word of God; the Word of God is such a Truth, as teacheth good things, yea, whatsoever is taught, or promised, or threatened in the Word of God, is good, and whatsoever the Word of God forbids and condemns, is certainly evil, & cannot be justified: and the Word of God shows men what is good, even the good Way, in which they are to walk to life and salvation. And for this also we have evidence and testimony of Scripture. Rom. 12.2. saith the Apostle, Be ye changed by the renewing of your mind, that ye may prove what is the good will of God, acceptable and perfect. He means the will of God reueyled in his Word, and he calls that The good will of God. 1. Tim. 1.8. The Apostle takes it for a known and confessed truth: saith he, We know, that the Law is good. And of the Gospel, by a special kind of excellency it is affirmed, that it is the good Word of God. Heb. 6.5. And have tasted of the good Word of God.

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

In respect of the Author of it. In respect of the Matter of it. And in respect of the effect, and of the end and use of it, as first:

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

Secondly, the Law and Word of God is good, [ 2] in respect of the matter of it: because the matter of it is the wisdom and will of God revealed, whose will only is good, and the rule of all goodness,

And the Word of God doth not allow of, nor bear with the least evil that is, but condemns all things that be evil, be they never so pleasant, or never so profitable in the corrupt sense and judgment of men, and threatens judgment against those that are guilty of evil, and it commends all good things, and shows men every good way in which they are to walk, and it contaynes promises of many good things both temporal and eternal, both belonging to the body and to the soul, and concerning this life, and that life that is to come, to those that yield obedience to it.

Thirdly, [ 3] the Law and Word of God is good in respect of the effect, and of the end and use of it: because it makes men, of ill to become good; as an Instrument, it works grace and goodness in them, it converts & turns a sinner from evil to good, as David saith, Psal. 19.7. The Law of the Lord is perfect, converting the soul. And the Word of God, as an instrument, works in the heart true saving faith, and all other good graces of the Spirit, and makes men perfect to all good works, 2. Tim. 3.17. and it tends to this end, to make God's Elect partakers of the greatest good in this life, namely, of true comfort in Christ, and true peace of conscience, and of the everlasting good of their souls and bodies in the life to come. I am. 1.21. It is able to save men's souls. And therefore Peter said to Christ, John. 6.68. Thou hast the words of eternal life. And 2. Tim. 3.15. saith the Apostle to TIMOTHY, Thou hast known the holy Scriptures of a child, which are able to make thee wise unto salvation, through the faith which is in Christ Jesus.

Thus then we see how, and in what respects the Law and Word of God is said to be good. It comes from God, who is Goodness it self, and the Fountayne of all goodness, from whom nothing can come but Goodness. It is the Wisdom and Will of God revealed, whose Will only is good, and the Rule of all goodness, and it condemns all evil whatsoever, threatening judgment to them that are guilty of evil, and it commends all good things, and shows men every good way in which they ought to walk: It contaynes sweet promises of many good things both temporal and eternal, made to those that yield obedience to it, and as an instrument, it makes men, of ill to become good, turning them from evil to good, it works true saving faith, and all other good graces in the heart, and it tends to this end, to make God's Chosen partakers of the greatest good in this life, and of eternal good in the life to come: and therefore certainly, the Law and Word of God is a Truth that is truly good and every way good.

Now then this being so, [Use 1] it first discovers a deceit of the enemies of God's Truth, the Papists. By this we may easily see, that they are no such friends to good works, as they would make the world believe they are; they seem to carry a great zeal to good works, and they pretend to be such friends to good works, as if none were like them, & they open their mouths wide against us, as enemies to all good works. But indeed, if the matter be well examined, we shall find none greater enemies to good works then Papists are. For why? They take order to keep the people amongst them, from the knowledge of God's will revealed in his Law and Word; they straightly charge the people, on pain of damnation, not to read the Book of God; and they will not suffer them to have the Scripture in their Mother tongue, in a Language known to them.

Now then consider it; Is the Law and Word of God the Rule of all goodness, showing men every good way, and teaching men what is good, and what is ill, and how good works are to be done; and will they bar men from the knowledge of the Word of God, and not suffer them to have any acquaintance with it, and yet bear the world in hand, that they are the only friends and favorers of good works? Who is so simple, as sees not their deceit? A man with half an eye may easily see, that their practice is in flat opposition to their words; they say one thing, and they practice another.

And for the use of the point to our selves: Is it so, [Use 2] that the Law and Word of God is truly good? Doth it commend all good things, and promise good to those that yield obedience to it? and doth it condemn all evil, and threaten judgment to those that are guilty of evil? Is it good in the promises, and good in the threatenings of it? Surely then, it must be so acknowledged, and so esteemed of us; we must acknowledge the Word of God to be good, in promising good things, and good also, in condemning ill, and in threatening judgment against those that are guilty of sin, and as well good in the one, as in the other; yea, we must acknowledge the Word of God, applied to the discovering, and to the condemning of our particular sins, and the threatenings of it justly denounced against us for the same, to be the good Word of God.

Thus did Hezekiah, Isai. 39.8. When the Prophet came unto him, and told him of his particular sin in showing his treasures, and reproving him for it, and let him understand what evil the Lord would bring upon him for that sin; saith HEZEKIAH, The Word of the Lord is good, which thou hast spoken: I acknowledge the Word that thou hast spoken, to be the good Word of God. Thus must we do; we must acknowledge the Word in the ministry of it, discovering and condemning our sins, and the threatenings of it applied to us in regard of those sins, to be the good Word of GOD.

Now, herein men come too short, and they fail. Let the Word of mercy, and the Word of comfort be delivered and preached, and everyone is ready to hale & pul that to himself, though it belong not to him, and to acknowledge that, and to esteem that to be the good Word of God. But let the particular sins whereof men are guilty, be discovered and condemned in the ministry and preaching of the Word, and Judgments due to those sins be justly denounced, and men think that the Word so applied, is but the word of man, the word of the Preacher, and not the good Word of God; they will not acknowledge that, and esteem that as the good Word of God, but hold and deem that to be the bare word of man.

Well, let such persons know, that the Lord in his just judgment will deal with them proportionably. Dost thou hold and esteem the Word discovering thy particular sins, and condemning them, and threatening just Judgments against thee for them, to be but the word of man, the word of the Preacher, and not the good Word of God?

and a word that shall perish with the breath of man; it shall not be the good Word of God to thee in time of need; thou shalt then find no comfort in it. Remember the example of HEROD; He heard JOHN, and did many things, and heard him gladly, Mar. 6.20. yet when John told him of his particular sin, and reproved him for it, then he thought that was but John's word, and not the Word of God, and he would be meet with John for it. And so indeed, the Lord, in his just judgment, made all that Herod heard from John, even the things he heard gladly, and took great comfort in (as he thought) to become unprofitable to him, and the Lord suffered him to rot and perish in his sins.

Learn we then to take heed of dividing between God and his Word, when his Word discovers our particular sins, and threatens Judgments justly against us for the same: and if thinking the Word so applied, to be but the word of man, and not the good Word of God, if we so do, we may justly look, that the Lord should make his Word of comfort, not to be his good Word to us in the time of need, but only as the word of man. Let us therefore acknowledge the Word of God, both promising mercy and good things, and also justly threatening Judgment against us for our sins, to be the good Word of God; and then doubtless we shall find the comforts of it, made good to us in time of need.

Lastly, is it so, [Use 3] that the Law and Word of God is good, and the rule of all goodness? Surely then, that is only good, that is agreeable to the Word of God; that is a good work, that is done according to the rule of the Word of God. And so the works which Papists so much boast and brag of, are no good works.

And for our selves, wouldst thou have ground for that thou dost, and be sure that thou mayest lawfully do it, and that it is good which thou doest? Then go to the Word of God, advise with that, if the Word of God give thee warrant for the thing, it is good which thou doest; if not, it is evil. Michah. 6.8. He hath shown thee, O man, what is good, and what the Lord requireth of thee: Surely, to do justly, and to love mercy, and to humble thyself, to walk with thy God. It is not thine own sense, nor reason, nor custom of time, nor examples of men, that can sufficiently warrant the doing of anything. No, no: look to the Word of God, if that warrant the thing thou doest, either expressly or by good consequent, it is good; if it do not, thou canst not do it with any comfort.

IN this Verse our Apostle propounds a new cavil, that some might, or haply did make against the Law of God, and answers it; he wipes away a new calumny and slander that some might, & it may be, did charge on the Law of God, namely this, that the Law should be the cause of death, and the occasion of this cavil and calumny, was from that the Apostle had delivered, Vers. 10, 11. That on the coming of the Law, sin revived, and he died: and the same Commandment which was ordained unto life, was found to be unto him unto death. Sin took occasion by the Commandment, and deceived him, and thereby slue him. Hereupon some Cauillers were ready to object against the Apostle, and to lay a foul blot on the Law of God, and in this or the like manner to open their mouths against the Law, and against the Apostle, and to say, Thou sayest that the Law is good. Well, let that be granted, that the Law indeed is good in it self, and good to others: yet to thee it fell out as thou sayest to be to death, it wounded thee, and it slue thee; therefore that which is good to others, was made death to thee; even the good Law of God was found to be the cause of death to thee: and so thou makest the Law a most pestilent and vile thing.

Now this cavil and this calumny and slander the Apostle first propounds, and then answers: and he propounds it very emphatically, by way of interrogation or question. Was that then which is good, made death unto me? Was the good Law of God the cause of death to me? Will you so affirm, and so gather from my speech? Will it bear and bring forth such a Conclusion?

To this the Apostle answers first generally, No, and that by way of abhorring such a foul conclusion (God forbid,) Was that then which is good, made death unto me? God forbid, saith he: and then he subjoins a more particular answer to this absurd conclusion, and he shows, that not the Law, but sin was the cause of death to him, and how sin was so the cause of death to him, namely, by working death in him by that which is good; and that is further amplified by the end of that working, or by the event that might follow on it, as namely, this might be the event and issue of it, that the vileness of sin might appear. But sin (saith the Apostle) that it might appear sin, wrought death in me by that which is good. And that event he further explaynes in those words, That sin might be out of measure sinful by the Commandment. As if he had said, That sin might appear sin, that is, that sin might be out of measure sinful: adding further by what in particular, namely, By the Commandment, that sin might be out of measure sinful by the Commandment. And so we see the general matter of this Verse.

Was that then which is good] By that which is good, the Apostle means the Law of God, to which in the Verse before he gave this Epithite and Title (good) made death tome: that is, made deadly, or the cause of death to me: the word (Death) being here put by a Metonymy of the effect, for the cause, and the Apostle here using an Interrogation, Was that then which is good, made death to me? It is as if he had said, Will you that are given to cavil, concluding from mine own words, affirm, that therefore the good Law of God was made deadly, or the cause of death to me? Will that conclusion follow on my foregoing speech (God forbid?) That, as we shown, Vers. 7. is a phrase of abhorring, as if he had said, Far be it from us so to think: fie on it, it's an absurd thing so to imagine. (But sin) The word sin is here to be taken as before, for the corruption of nature; as if he had said, But the corruption of my nature, that it might appear sin, that is, that it might appear, and be known to be that which indeed it is, even vile and filthy, and of a cursed nature (wrought death in me.) These words we shall easily understand, if we call to mind what was delivered in my exposition on Vers. 8, 9, 10, 11. The meaning of them is this. It was stirred up in me with greater violence to bring forth all manner of evil, and so it did infold me more deeply in death and damnation, and made me more liable to the curse of the Law and to the wrath of God, and my conscience was smitten and wounded, and I found myself as a dead man. (By that which is good) that is, on occasion of the good Law of God, it was so stirred up in me, and by the same Law I being guilty of the breach of it, my conscience was so smitten. (That sin might appear sin.) These words as we said, are an exposition of those, that sin might appear sin: and the meaning of them is this, That the corruption of my nature might show it self extremely evil and vile, and might appear to be most wicked and cursed sin. (By the Commandment) that is, by the Commandment forbidding it and condemning it. Thus then briefly conceive we the Apostles meaning, as if he had spoken a little more plainly on this manner:

Will you that are disposed to cavil, cast a further blot on the good Law of God, and from my former speech conclude, that the good Law of God was made to me deadly, or the cause of death? Oh, far be it from us so to think: fie on it, that is an absurd conclusion; there is no such matter: but indeed the corruption of nature, that the vile, filthy, and cursed nature of it might appear, on occasion of the good Law of God, was stirred up in me, with greater violence to bring forth all manner of evil: so it did infold me more deeply in death and damnation; and I being further guilty of the breach of it, it made me more liable to the curse of the Law, and to the wrath of God, and my conscience was thereupon wounded and smitten, and I found myself as a dead man, even by the good Law of God, I say, thus the corruption of my nature wrought in me by the good Law of God, that it might show it self extremely evil and vile, and might appear to be most wicked and cursed sin, by the Commandment of God that forbad it, and condemned it.

Here we see, that the Apostle is put to answer a new cavil, and to wipe away a new calumny that some were ready to cast on the good Law of God; there was cavilling against it before, and now again. [Doct. 1] Whence note we in a word, the nature of malicious cauillers and contradicting spirits, such as are given to cavil against the Truth, and to contradict it, their nature is never to be satisfied, but they have ever something to object, and something to say against the Truth, be it never so clear, and never so plainly laid before them.

And they are able to take some exception against it, and therefore it is no marvel, it is not a thing to be wondered at, when the Truth that is grounded on the good Word of God, and made most clear by evidence of Scripture, be it matter of faith or manners, as Usury, Sabbath-breaking, and such like, hath some to except against it and to contradict it; no marvel (I say) though some do cavil against things clearly delivered out of the Word of God: for indeed cauillers and contradicting spirits are never satisfied, their unsanctified wits delight in crossing the Truth, and as it is, 2. Tim. 3.8. As IANNES and IAMBRES withstood MOSES, so these men also resist the Truth, and they are men of corrupt minds. Let it suffice to have pointed at that.

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

That the enemies of the Truth, [Doct. 2] and cauillers, such as are of unsanctified hearts and wits, they stick not to charge most vile things on the Truth of God, and on the good things of God; they care not to charge the holy Truth and good Word of God, and the ministry and preaching of it, and other good things of God, to be the cause of much mischief and many evils. And hence it was, that the holy men of God, the Prophets, publishing the Truth and the good things of God to the people, they have been held to be troublers of the State, and pestilent and dangerous fellows, even by publishing the holy Truth of God to do much evil. 1. King. 18.17. saith AHAB to ELIIAH, Art thou he that troubleth Israel? Acts 24.5. saith TERTVLLVS, Certainly we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world. And Mat. 11.18, 19. The people charged John's precise and strict course, to be no better then devilish, and they said he had a Devil. And again, Christ taking more liberty in the holy use of God's creatures, they charged that holy course of his with intemperancy, they said he was a glutton and a drinker of wine. Thus it hath been in all ages; we read in the Primitive times of the Church, the Gospel was charged to be the cause of all evils: if any Plague or Judgment was sent, the enemies of the Truth of God presently laid the fault on the Gospel, and the Christians must forthwith be cast to the Lions. And not to fetch proof of this so far off, Do not we see in our own times, and in our own woeful experience, that cauillers and men of unsanctified hearts and wits, stick not to charge most foul things on the truth of God, & on the holy things of God? Do not some charge the ministry of the Word, and the preaching of it, to be the cause of all Schisms & Heresies? yea, do not men sometimes utter it, when a Preacher is sent to a people, & is careful to do his duty faithfully, that if they should follow him & his preaching, he would make them all fools and mad men, and they should soon go out of their wits? This we see or may see in our own times. Now what are the reasons of this? Surely these:

First, [Reasons. 1] the Devil he bears a deadly hatred and strong malice against the Truth of God, and the good things of God; and men of unsanctified hearts and wits, especially if they have pregnant wits, are fit instruments for him to use, in defaming and disgracing of the Truth of God, and the holy things of God, and being unsanctified, they are ready to be employed in that service.

Again, men of unsanctified hearts and wits, [ 2] are commonly such as will not believe the Truth of God, and yield obedience to it; and therefore they are justly given over to the spirit of calumniation: and so it comes to pass, that cauillers, and men of unsanctified hearts and wits, stick not to charge most vile things on the holy Truth of God, and on the good things of God. [Use 1] This therefore may serve to arm and strengthen us against the clamours and vile slanders of the Papists, cast on the Truth we hold and teach, calling it heresy and the like: yea, this may serve to arm and strengthen us against the clamours and speeches of ungodly men amongst us: we are not to stand amazed and wonder at it, when we hear ungodly men open their mouths wide against the ministry of the Word, and against the holy profession of the Truth; when we hear men say, There was never good world, since there was so much preaching and so much professing: Here is a vile place indeed, here is so much preaching and so much professing in it, as that men cannot now be merry in this place, and they cannot use that good neighbourhood in it as they were wont.

When we hear men utter these, or the like speeches, we are not to think it a strange thing; thus it hath been, and thus it will be to the end of the world; cauillers and men of unsanctified hearts and wits, will charge most vile things on the holy Truth of God, and on the holy profession of the Truth, and on the Professors of it.

It may be, [Object.] thou that art a looker on, an indifferent man, a civil honest man, wilt say, Surely there would not be such opposition against them, and such vile things charged on them, unless the cause were in themselves: they are troublesome persons, and busy-bodies, and none can live quietly by them. Thou art deceived. Indeed the Devil cannot live quietly by them: and therefore he stirs up his Instruments to charge vile things on the Truth of God, and on the profession of the Truth, and on the Professors of it. And herein appears the vileness of wicked & ungodly men, in that they dare charge vile things on the holy Truth of God, [Note.] and on the holy profession of it.

Herein then they are worse then the Devil.

Again, [Use 2] is it so, that cauillers, and men of unsanctified hearts and wits, stick not to charge most vile things on the holy Truth of God, and on the holy things of God? Then true Professors of the Truth must look to themselves, that they carry themselves answerable to that holy Profession, and give the wicked and ungodly no just cause to speak evil of them: for are ungodly men grown to that height of impudency, that they dare charge vile things on the holy Truth of God, and on the holy things of God? Certainly then, much more will they charge foul things on thee that art a Professor of the Truth of God; if thou give them just occasion to speak evil of thee, they will then open their mouths wide against thee, & insult over thee exceedingly. And therefore let such as profess the Truth sincerely, labor to shine as lights in the midst of a naughty and crooked generation.

In the next place observe we, that the Apostle having propounded that absurd cavil & slander, that some were ready to charge on the Law of God, that the good Law of God should be deadly, or the cause of death to him: having (I say) propounded that by way of Interrogation, Was that then which is good, made death to me? he answers it negatively, and that with a detestation, and an abhorring of such soul conclusions: (God forbid:) far be it from us so to think: oh, fie on it, that is a very absurd conclusion. Hence we are given to understand thus much:

That it is a very absurd thing, [Doct. 3] it is a thing against all reason, to charge the good Law of God to be deadly, and to be the cause of death to any one. The good Law of God is not to be charged to be the cause of any man's spiritual death; that doth not properly, as a working cause, wound the conscience of any, nor of it self make any liable to death and damnation. Indeed, the good Law of God justly threatens death and damnation to such as are guilty of the breach of it, the curse of the Law being annexed to it, and this being joined to the Law, that cursed is everyone that continueth not in all things written in the Book of the Law, to do them: but yet it is a wrong to the Law, and an imputation falsely cast upon it, to say that it is the proper cause of death and damnation, and that it properly, as a cause, brings forth the wound of conscience, or of it self makes any liable to death and damnation.

We know that the Laws of the Kingdom threaten death to such as are guilty of Treason, Murder, Theft, and other capital crimes, and they condemn such to death as are found guilty of those crimes: but yet it were a wrong, and a slander falsely laid on the Laws, to say that they, of themselves, and as causes, make men liable and subject to death, and that they bring forth that effect of themselves. And so indeed the Law of God (as it is) Rom. 4.15. causeth wrath, that is, it shows men that are guilty of the breach of it, their guiltiness, and it pronounceth sentence of death and damnation against them, it shows them, that by reason of their guiltiness, they are liable to death and damnation; but to say, that the Law of God is the proper cause of death and damnation to any, or of it self wounds the conscience, or makes any liable to death and damnation, that is absurd, and that is against reason, and a thing unjustly charged on the good Law of God. For why? The good Law of God, as the Apostle saith, Vers. 10. was ordained to life. And Deut. 30.15. Moses having published the good Law of God to the people, he saith, Behold, I have set before thee this day life and good; and if the good Law of God be kept and observed perfectly, without failing in any jot or tittle of it, it is able to give life and salvation, according to that, Levite. 18.5. Ye shall keep therefore my Statutes and my Judgments, which if a man do, he shall then live in them. And the same is again repeated, Ezech. 20.11. And I gave them my Statutes, and declared my Judgments unto them, which if a man do, he shall live in them.

Again, the good Law of God being perfectly good, and every way good, as before we shown, it cannot of it self properly, as a working cause, wound the conscience of any, or make any liable to death and damnation. And therefore, to charge the good Law of God to be the proper cause of the wound of conscience, or the proper cause of death and damnation to any, it is a wrong to the Law of God, and an imputation falsely cast on it.

Sometimes it is said, [Object.] that the good Word of God shall rise up in judgment against men, and condemn them; and it is said to be a savor of death unto some.

Not the Word, [Answ.] as it is the good Word of God: but as it is cast aside and disobeyed: and again, it is a savor of death to some, not in it self, and in it own nature, but accidentally, through the corruption of man's heart.

Now this I note, [Use.] to show the error of some men's judgment, to show that some are deceived in their opinion, touching the working & effect of the good Word of God. Some think and have this conceit, that the good Word of God is many times the proper cause of inward trouble, and distemper, and disquietness of mind, and that the reading and hearing of the good Word of God, is the very cause that some become mad, and are distracted, yea that some lay violent hands on themselves; they charge the reading and hearing of the good Word of God, to be the cause of these foul evils.

This is the subtlety of Satan; and men that have no love nor liking to the Word of God, are ready to join with Satan, thus to discountenance and to disparage the reading and hearing of the good Word of God. Indeed it is true, that men, in reading & hearing the good Word of God, are sometimes brought to trouble of mind and conscience. But what then? Is the reading or hearing of the good Word of God, the proper cause of that trouble? No, no: the proper cause of it, is their own guiltiness of sin, the good Word of God read or heard, is a means to show men their sins and guiltiness; and thereupon they are wounded in soul, and troubled in mind and conscience: and so their trouble in that kind comes not from the Word of God, as the proper cause of it, but from their own guiltiness of sin. A Physician shows a man some dangerous disease in his body, that he knew not of before; and thereupon the man is troubled and much discouraged. Is the Physician the proper cause of that trouble and discouragement? Surely no. But the disease of his body now made known to him. So is it in this case; the good Word of God shows men their guiltiness of sin, and thereupon they are troubled; the proper cause of that trouble is not the good Word of God, but their own guiltiness.

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

I answer, [Answ.] No: for the trouble of mind for sin is good, if it fall not into utter despair.

But you will say, It doth fall into utter despair: and many times that it doeth so, is through men's own weakness, and the fault is in themselves; The Gospel, even the sweet doctrine of the Gospel doth sometimes more wound the conscience, then any other thing: and is the fault in the doctrine of the Gospel? No; but in the parties own weakness, that cannot take hold of the promises of it.

We may not then conclude against the reading or hearing the good Word of God: or say, It is not good to read or hear so much, because trouble of mind follows on it. Trouble of mind for sin is good, if it fall not into despair; and the fault is in men themselves, if it so do, in that they cannot take hold of the comforts offered unto them in the good Word of God. And therefore take we heed of charging that on the good Word of God, on the reading or hearing of it, that indeed comes not from it; and let it be far from us to think that the good Word of God, or the reading or hearing of it, is the proper cause of trouble of mind, of madness or distraction. If we charge these things on the good Word of God, we wrong it, and lay an imputation falsely upon it.

Now touching the Apostles particular answer to that slander charged by some on the Law of God. In that he saith that sin, that is, the corruption of his nature, wrought death in him, that is, was stirred up by the good Law of God; we might hence show the pravity and perverseness of the corruption of nature, that it takes occasion to stir, and work, and break out on the good Law of God. But that point we have heretofore handled: therefore I pass by it.

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

That the wicked and corrupt heart of man abuseth the best things: such is the poison of our corrupt nature, [Doct. 4] if it be left to it self, and not renewed or restrained, as it poisons everything it meets withal, it peruerts the best things, and it works the bane and destruction of men, even by the good & holy things of God. As by the good Word of God, it turns that to a savor of death, 2. Cor. 2.16. by the Sacrament, it makes a man guilty of the blood of Christ, and to eat and drink his own damnation, 1. Cor. 11.27, 29. So by the sweet and comfortable doctrine of the Gospel, the doctrine of Faith, and free Justification in the sight of God, the corrupt heart of man turns that to a ground of carnal security and liberty, Jude Epistle Vers. 4. So the most sweet and holy attributes of God, his goodness, his mercy, his patience, the corrupt heart of man abuseth all these, and even by these it works the bane and destruction of men. Rom. 2.4. Despisest thou the riches of his bountifulness, and patience, and long sufferance? Thereby implying, that the wicked and corrupt heart of man abuseth these things to destruction. I might instance in many other particulars, and show that the corrupt heart of man works the ruin and destruction of men, even by the best and most holy things of God. And the reason of it is this,

The mind of man left to it self, [Reason.] sees not the good use of good things: and the heart of man left to it self, hath no love nor liking to any good thing; nay, it is averse, and repugnant, and in flat opposition to the good use of everything; and therefore no marvel though the wicked and corrupt heart of man left to it self, do abuse the best things, and work the bane of men, even by the good and holy things of God.

By this we may easily conceive the miserable state and [Use 1] condition of all such as are in their natural state; their case and condition is fearful: for why? they bring destruction on themselves, not only by foul gross sins, but by good things, yea, by the good and holy things of God, even by those things that should do them most good. And what a miserable condition is that, that men should be in that state, that their own corrupt hearts should work their bane by those things, that should be to their good, and to their comfort both in this life, and in the life to come?

And such is the state and condition of all such as are yet in their natural condition; their own wicked and corrupt hearts, being left to themselves, do work their bane and destruction, not only by such sins as the world takes notice of to be dangerous and pernicious, but by the good and holy things of God. Men commonly bless themselves, because (as they think) they are free from gross sins, they live civilly and orderly in the world. Alas, this they may do, and yet work their own bane and destruction by good things, even by the good things of God: and this indeed men do being yet in their natural state and condition; and their wicked and corrupt hearts do work their own bane and destruction, by the good and holy things of God, by the good Word of God, by the Sacraments, by the goodness and mercy of God; and they shall one day find, if they have no other foul sins, which is a thing impossible, yet they continuing in these sins, their abuse of the good things of God, shall smite their hearts, and wound their consciences, and bring utter ruin and destruction on them.

Oh then let ignorant and unrepentant persons take notice of their fearful condition. Art thou an ignorant man or woman? or a man or woman unrepentant? Thou art in a fearful condition. Thine own wicked heart works thy woe and thy destruction, not only by gross sins, but even by the good and holy things of God. Oh, therefore think on it, and hasten out of that fear full state and condition.

In the next place observe we, that the Apostle faith, Sin wrought death in him by that which is good. He adds further, That sin might appear sin, that is, as we shown, that the vile, filthy, and cursed nature of it might appear. And he explains that in the last words: And that sin might be out of measure sinful by the Commandment, that is, that sin might show it self extremely evil, and vile, and most wicked and cursed sin, it breaking out against the good Commandment of God. The point hence is this:

That then sin shows it self most vile and filthy, [Doct. 5] and of a cursed nature indeed, when it breaks out against that which is good, and should be a means to keep it in, then sin appears most odious and foul, and it is a fearful aggravation of sin, and makes it out of measure sinful, when it breaks out against the good means that should restrain it, and should keep it in. And bence it is, that holy men of God, when they would make sin, sin committed, to appear most vile & most foul, they have laid it forth, not only as a breach and transgression of the Law of God, but they have further labored to set it out, as a thing done against knowledge, against conscience, against the good means of restraint, which the Lord had vouchsafed, yea, as a sin committed against the mercy of God, and they have clothed it with the circumstances of time, of place, of person, that might aggravate the sin, and make it appear more foul and more heinous.

Thus dealt Nathan with David, 2. Sam. 12.7. He not only told David, Vers. 7. that he was the man that had sinned, but he proceeded further, and told him, that he was the man whom the Lord had anointed King over Israel, and delivered out of the hand of SAVL, and had given him his Lord's house, and would moreover, if that had been too little, have given him such and such things: and that he had sinned in secret and close manner, as if Uriah had not been killed by him, but that the sword of the children of Ammon had slain him.

Thus the holy Prophet labored to make the vileness of David's sin to appear, by bringing to his mind God's mercy in his advancement, his contempt of God's Commandment, and his cunning dealing in committing of that sin. And thus dealt Samuel with Saul, 1. Sam. 15.17. He laid before Saul the Lord's gracious dealing with him in his advancement, in that when he was little in his own sight, the Lord made him Head over the Tribes of Israel, for the Lord anointed him King over Israel, and thereby shown him, that his sin was most vile, in sparing Agag and the best of the Sheep & Oxen, in that his wicked heart had made him sin against such mercies vouchsafed unto him.

And this aggravation of sin we find used by the Prophet in express terms, Isai. 26.10. Let mercy be shown to the wicked, yet he will not learn righteousness: in the Land of uprightness will he doc wickedly. As if he had said, Herein appears the vile & cursed nature of the wicked, that though the Lord vouchsafe mercy to them, yet they will still be wicked, and they will not learn to do well; nay, in the Land of uprightness, amongst many occasions and means of good, they will do wickedly. And therein appears the vileness & cursedness of their corrupt nature; and so the Prophet plainly confirms this point, That then sin appears most foul, and it is a fearful aggravation of it, and makes it out of measure sinful, when it breaks out against the good means that should restrain it, when it breaks out against knowledge, against conscience, against the mercies of of God, and the like. And the reason of it is this,

Sin breaking out against the good means that should keep it in, therein it shows it self to be of the greatest force and strength; and the stronger it is being vile, the more vile it is, and therefore this we may conclude as a certain truth, that then sin appears most foul, and it is a fearful aggravation of it, and then it is out of measure sinful, when it breaks out against the good means that should restrain it and keep it in.

Now then, this serves first to discover to us, [Use 1] that the sins of many in the world are most odious and most foul: for indeed the sins of too many want not this circumstance of aggravation, they are committed against knowledge, against conscience, against the clear light of the Word of God, and against the good means of restraynt the Lord hath vouchsafed unto them. Can the Drunkard, the unclean person, the proud person, can these and the like plead ignorance, or the want of means to restrain them? No certainly, they cannot: and therefore their sins are committed against knowledge, and against conscience, and so they are most vile and most filthy. The sin of Ignorance is not excusable, because men have in them sufficient light to leave them without excuse: but when men have a further light given them, and sin against that, that is most searefull, and then is their sin out of measure sinful; and without great repentance shall find a proportionable punishment, even more fearful punishment.

Again, is it so, that sin is most foul and filthy, [Use 2] and it is a fearful aggravation of it, and makes it out of measure sinful, that it breaks out against the good means that should restrain it and keep it in? Surely, then sin may justly be taxed as more vile, in that respect that it hath been committed against knowledge, against conscience, against the good means, against the clear light of the Gospel, and against the evidence of Truth, that hath been taught, and men are not to think much when their sins are thus laid before them, with those necessary circumstances of aggravation. Men commonly think they are disgraced too much, when their sins are thus laid before them. But they must know, that this is the way to bring men to see the vileness of their sins, and to bring them out of love and liking of them: Yea, this is the way to strip men of all colorable excuses, as of their own infirmity, the example of others, or the like. For what shall a man be able to plead in defense of his sin, when his own knowledge, conscience, good means, and mercies of God vouchsafed unto him shall plead against him, as Christ said, John. 15.22. If I had not come and spoken unto them, they should not have had sin, but now have they no cloke for their sins.

And so it may justly be said to men having the means of good, and many mercies bestowed on them, if they had not had those means and those mercies vouchsafed, they should not have had so great sin, but now they have no cloke for their sin. Therefore sin must thus be laid before men, that the vileness of it may appear, yea, we are thus to acknowledge sin, and to make confession of it to God, when we humble our selves in the confession and acknowledgement of our sins. [Note.]

but we must add the circumstances of aggravation, we must confess it with all circumstances by which it hath been made more foul and filthy, as that it hath been done against knowledge, against conscience, against the good means vouchsafed unto us. Thus did Ezra, Ezra 9. and thus did Daniel, Dan. 9. The Lord sees sin in the vileness of it, and he will have us so to lay it before him in the acknowledgement of it, that we may thereby testify our hatred and loathing of it, and that it is vile to us and in our eyes, or else we can never look to find mercy from him for the pardon of it.

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

Then in the words following, he speaks of himself, and sets forth himself as standing in an opposite and contrary state to the Law of God, and saith, that he was carnal, and he adds to that, Sold under sin. The Law is spiritual, but I am carnal, sold under sin. And so he falls on the third and last part of this Chapter; he makes an entrance and passage to it: which part is continued from this Verse, to the end of the Chapter: and the sum of it is thus much: A troubled complaint of the Apostle, that though he were regenerate, & had received a great measure of grace and sanctification, yet through the remainders of sin still abiding in him, he was far from that he ought to be, and far from that the Law of God required at his hands, and that he was even carnal, in respect of the spiritual nature of the Law of God: and so a setting forth, in his own example, of the combat between the flesh and the Spirit, in them that are truly regenerate.

Now touching the combat between the flesh and the Spirit in them that are truly regenerate: The Apostle first lays it forth in his own example, from this 14. Verse, to the 24. and then he shows the issue of it, still insisting in his own example, Vers. 24.25.

The combat is laid forth in three degrees. [ 1] As first, in that he by sin was brought to do that evil which he would not, therein showing an opposition between the Law commanding, and his will consenting, and sin over-ruling him, and his flesh obeying, and that is in Vers. 15, 16, 17.

The second degree is, [ 2] that he was hindered by sin, from doing the good which he would: this is propounded Vers. 18. and proved: First, by the contrary effects, Vers. 19. and then by the contrary cause, the Law moving to good, and he thereunto consenting, and sin hindering him, Verse. 20, 21.

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

Then, touching the issue of this combat, the Apostle first desires to be freed from this spiritual bondage and captivity, Ver. 24. and then gives thanks for his freedom in and through Christ, in that in him he was thus far freed, as that he was not wholly captived to sin, but in his mind he served the Law of God, Vers. 25.

And thus we see the general matter of the third and last part of this Chapter.

In this 14. Verse, as I said, the Apostle yields a reason why the Law of God is not the cause of death: because the Law is spiritual, delivering that as a known truth, and then he sets himself as standing in a contrary state to the Law, that he was carnal, and adds to that, that he was sold under sin.

For we know, (We know) that is, both I and you know this, this is a truth which we know well, and wherewith we are well acquainted, that the Law: The word (Law) is here to be taken, as before for the moral Law of God, and that Law is here said to be spiritual; and for the understanding of that Epithite, we are to mark that the Apostle here opposeth Spiritual to Carnal: the Law is spiritual, but I am carnal. As it is a usual thing with him to oppose flesh and Spirit, Rom. 8. verse. 1, 5, 6, &c. so here he opposeth Spiritual to Carnal, and his meaning is this: That the moral Law of God is in the nature of it, most pure, and perfect, heavenly and divine, and this it is, both in respect of the Author of it, because it comes from God, who is a Spirit, and it is the revealed Will and Wisdom of God, touching all moral duties; and also in respect of the matter of it, because it requires spiritual, that is, heavenly, Angelical, and divine obedience, even absolute, exact and perfect purity both of heart and life, it requires a perfect conformity to it, not only in the outward man, but also in the very heart, and soul, and Spirit, as well inward as outward, yea, as well in man's nature, as in his actions; so is the moral Law of God said to be spiritual.

But I am carnal, sold under sin. Some make question, whether the Apostle here spake of himself, as he was now an Apostle and truly regenerate, or no. Doubtless he did: for he speaks of himself in the time present, I am carnal: not in the time past, as before, Vers. 8, 9, 10, 11.

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

I answer, Yes, he was, [Answ.] if we rightly conceive his meaning, namely, thus. He was not simply and altogether carnal, as unregenerate persons be, he was not in the flesh, as Vers. 5. not altogether flesh, as John. 3.6. That which is borne of the flesh, is flesh. But yet he was in some respect carnal, as first, in respect of that perfect integrity, uprightness, or (as I may so speak) that spirituality that is taught and required in the Law of God; and doubtless, this he intended, in setting these two one against the other, spiritual and carnal. The Law is spiritual, but I am carnal. As if he had said, It is heavenly and divine, it requires Angelical and divine obedience: but alas, I come far short of that uprightness, and that spirituality that the Law requires, I am even carnal, in respect of it.

Secondly, the Apostle was carnal, and might justly say of himself, that he was carnal, in respect of perfect regeneration; that though he were truly regenerate, yet he was regenerate but in part, not perfectly, and that he was still in part carnal, and had still the relics of original corruption abiding in him, and carnal infirmities still cleaving unto him; as Ignorance, Unbelief, Doubting, and the like.

And thus we are to understand the Apostle, in saying that he was carnal; that he was not so simply, and altogether as unregenerate persons be, but in respect of that uprightness of the Law, and in respect of perfect regeneration.

He adds further, (sold under sin.) This Phrase is borrowed from bondmen or captives: and the Apostles meaning is, that he was as a bondman or captive under sin, the corruption of his nature: and that we may conceive how, know, that one may be a bondman, either by selling himself into captivity and willingly obeying a Tyrant, or by being brought into captivity against his will: as Joseph was sold into captivity by his brethren. And this was Paul's case here, in respect of sin, he was a bondman under sin unwillingly; he sold not himself, as Ahab did, to work wickedness: but he was held unwillingly under the power of his corruption, and by that he was drawn to many things he allowed not, as he expounds himself in the Verses following: and that is his meaning, when he saith, he was sold under sin. Thus then conceive we his meaning in the words of this Verse, as if he had said,

Both you, and I, even all of us know this to be a truth, we well understand it, that the moral Law of God is, in the nature of it, most pure and perfect, heavenly and divine, being breathed out from the Spirit of God, and requiring heavenly, Angelical, and divine obedience, even absolute and perfect purity and holiness, both of heart and life, and perfect conformity to it in the very heart, soul, and Spirit, and as well inward as outward, and as well in man's nature, as in his actions: but alas, I must needs acknowledge this of myself, if I look into myself, and compare myself with that uprightness, and that spirituality of God's Law, and duly consider the imperfection of my regeneration, having still the relics of original corruption abiding in me, and carnal infirmities cleaving unto me, that I am in these respects carnal, and earthly, and that I am sold as a bondman and captive, against my will, under the power of mine own corruption.

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

That the moral Law of God is in the nature of it heavenly, Angelical, and divine, [Doct. 1] and it requires heavenly and Angelical obedience; it requires that men conform themselves to it, and yield obedience to it, not only in the outward man, but also in the most inward motions of their minds, wills, and affections, and in their very spirits, and thoughts: yea, it requires every way absolute, exact, and perfect obedience in soul and body: and to this purpose we have plain evidence of Scripture. Deut. 6.5, 6. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and these words which I command thee this day, shall be in thine heart. Luk. 10.27. the Expounder of the Law saith thus, It is written in the Law, Thou shalt love thy Lord God with all thine heart, and with all thy soul, and with all thy strength, and with all thy thought. And thus CHRIST himself expounds the moral Law of GOD, Matth. 5. in many Verses of it, as 22, 28, 34, &c. And he gives the spiritual sense of the Law, and shows that it reacheth to the most inward motions of the mind, will and affections, and that it requires absolute and perfect obedience, as well in the soul, as in the body, and in the very spirits and thoughts of men. The reason of it is this,

The moral Law of God being breathed out from the Spirit of God, [Reason.] it expresseth the mind of God, and the will of God, touching all moral matters, and as the Prophet saith, Isai. 55.8. God's thoughts are not our thoughts, nor God's will our will: but his thoughts, his mind, and his will, are like to himself, most heavenly, and most spiritual; and therefore the moral Law of God must needs be in the nature of it, Heavenly, Angelical, and Divine, and requiring obedience; in no sort savoring of the flesh, nor such as men think and judge to be good, but Heavenly and Angelical, and that which is every way absolute and perfect, and as well in soul as in body.

And this serves to teach us how the Law of God must be understood, [Use 1] namely, spiritually; it being in the nature of it, heavenly and spiritual, it must be spiritually understood. The Pharisees in their time miss-understood the Law of God. And many in our time miss-understand it, many think, that men may understand the Law of God by the strength of natural reason, and they stick not sometimes to say, that if the Law of God be but read to the people, it is sufficient. Why, say they, who knows not this, that it is a sin to kill, to steal, and the like? Alas, such men look on the Law of God with a wrong eye, they look on it with the eye of natural reason, and that eye is not able to see the uprightness of the Law of God, and to discern the spirituality of it; and such men have a veil over their eyes, 2. Cor. 3.15. They rest in the outward rind and bark of the Law of God, they see not the pith and marrow of it. If we would rightly understand the Law of God, we must labor to understand it spiritually, and to find out the spiritual sense and meaning of it.

Again, is it so, that the Law of God, [Use 2] in the nature of it, is heavenly and spiritual, and requires heavenly and Angelical obedience? who then is able in time of this life, in his own person, perfectly to fulfill the Law of God? who is able to attain to that perfect purity the Law of God requires? Surely, none living being a mere man: and therefore it is a dream of the Papists, to say that men may perfectly fulfill the Law of God in this life, in their own persons, and may merit by their works, and do works of supererogation: these be fancies of idle brains.

Lastly, is it so, [Use 3] that the Law of God is in the nature of it, heavenly and spiritual, requiring heavenly and Angelical obedience to it, as well in soul as in body? Surely, then we may not think it enough to conform our selves to the Law of God in outward actions only. No, no: we must yield internal and spiritual obedience to the Law of God; the Law of God, in commanding outward good works, and in forbidding outward evil deeds, commands and forbids the very first motions and desires of those works, and therefore we must labor in truth, though we cannot perfectly, yet in truth to yield obedience to the Law of God, not only in our bodies, but also in our hearts, souls and Spirits.

In the next place observe we, that the Apostle doth not barely affirm this of the Law of God, that it is spiritual; but he affirms it as a known thing, a thing well known to himself and other true believers. We know (saith the Apostle:) both I, and you, and all true believers are well acquainted with this, that the Law is spiritual, and that the Law of God, in the nature of it, is heavenly and spiritual; this we know. The point hence is this,

That true believers, such as are truly enlightened, [Doct. 2] they know the spiritual nature of the Law of God, they rest not in the letter of the Law, but they see and discern the spirituality of it, and they are well acquainted with it, yea such as are truly enlightened, they know and understand, and they see and discern the spiritual nature of the whole Word of God, they are acquainted with the Spirit and Life of the whole Word of God, both of the Law and of the Gospel: The Word of God dwells in them, as it is Coloss. 3.16. and they know not only the outward face of the Word of God, but they are acquainted with the inward purpose and meaning of it, and the nature of it, as they know the nature, and disposition, and very purpose of the heart of one that dwells with them, and with whom they do converse familiarly and are inwardly acquainted.

And to this purpose the Apostle saith, Coloss. 1.9. that he prayed for the Colossians, that they might be fulfilled with knowledge of the will of God, in all wisdom and spiritual understanding, that they might come to the wise and spiritual understanding of the Will of God revealed in his Word. And thus also he prayed for the Ephesians. Ephes. 1.18. That the eyes of their understanding might be enlightened, that they might know not only the letter and story of the Gospel, but the sweet and excellent things of it, the hope of his calling, and the riches of his glorious inheritance in his Saints. Such as are truly enlightened, they know, and they understand, and they discern the spiritual nature of the Word of God, and they are acquainted with the Spirit and Life of it. For why?

God gives to true believers his Spirit, [Reason.] and the Spirit of God reveals to them the secrets of God, Psal. 25.14. that is, not only such things as may be known by the common gift of illumination, but the deep and hidden things of God, even the things which eye hath not seen, neither care hath heard, nor have entered into man's heart, 1. Cor. 2.9. And therefore they rest not in the letter of the Law of God, nor in the letter of the Gospel, but they see and discern the spiritual nature of the Law, that the Law is heavenly, Angelical and divine, and requires heavenly and Angelical obedience, and they are acquainted with the marrow and sweetness of the Gospel.

By this then let us try our selves, [Use.] touching our knowledge and understanding of the Word of God, whether we be truly enlightened or no. By this we may know it: Do we rest in the letter of the Law, or do we stick in the letter of the Gospel, and go no further? Let us not deceive our selves, we have no true understanding either of the Law or of the Gospel; we may soothe up our selves, but indeed we are not truly enlightened. Such as are truly enlightened, they see and discern the spiritual nature of the Law, and they are well acquainted with the sweet and excellent comforts of the Gospel.

Why, will some say, [Quest.] How shall I be sure that I see and discern the spiritual nature of the Law, and that I am well acquainted with the sweet comforts of the Gospel?

I answer, [Answ.] Thou mayest be sure that thou dost see the spiritual nature of the Law, if so be thy knowledge of the Law do cause thee not to rest in an outward conformity to it, in a civil honest carriage & behavior, which is a dangerous thing to rest in: but to labor for inward reformation of thine own heart, and that thine heart and inward affections may be conformed to the Law of God.

And again, thou mayest be sure that thou art well acquainted with the sweet comforts of the Gospel, if thou be affected with them according to the excellency and worth of them, and thou makest them thy chief Treasure, and thy desire after them is insatiable, and especially, if thou find the sweetness and comfort of them in time of thy greatest trouble. If it be thus with thee, certainly, then thou art truly enlightened, and thou dost see and discern the spiritual nature of the Law, and thou art well acquainted with the sweet comforts of the Gospel: and if it be not thus with thee, assure thyself thou art not truly enlightened.

Come we to that the Apostle speaks of himself. Having said, The Law is spiritual, he subjoins (but I am carnal, sold under sin) he falls, as we see, into a troubled complaint in regard of himself, that in respect of the spiritual nature of the Law of God, and in respect of perfect regeneration, he was carnal, and sold under sin.

Now then, the Apostle being an holy and sanctified vessel, a man truly regenerate, and a man that had attained a great measure of grace and sanctification, and thus complaing & acknowledging thus much of himself, that he was carnal, sold under sin, we are given to understand thus much:

That the most holy, [Doct. 3] and the most regenerate that be in this world, have just cause to complain of carnality still remaining in them, that as yet they are in some measure carnal: even the most holy have just cause continually to groan under the burden of the remaynder of carnal corruption still abiding in them, and of carnal infirmities still cleaving to them, as Ignorance, Unbelief, Doubting, Hypocrisy, Pride, and the like: and we shall find, if we observe it, that the most holy and the most regenerate that have been in all ages, have ever thus complained, and thus groaned under the weight of corruption still abiding in them in part, and of carnal infirmities still remaining in them.

Thus did Job, Job 9.30, 31. If I wash myself with snow water, and purge mine hands most clean, yet thou shalt plunge me in the pit, and mine own clothes shall make me filthy, I have such corruption still abiding in me, and such filthiness cleaving to me. And thus David, knowing the corruption of his heart, and sinful infirmities still cleaving to him, entreates the Lord not to enter into Judgment with him. Psal. 143.2. Enter not into judgment with thy servant: for in thy sight shall none that liveth be justified.

We read of the father of the child, Mar. 9.24. that though he had a measure of true faith, yet he complained of the weakness of his faith, and he cried out with tears, and said, Lord, I believe, help my unbelief.

And thus the holy and blessed Martyrs of God, as Bradford, and others, have much complained of their unbelief. Bradford almost in all his writings, and in every Meditation, complaynes of his unbelief; and yet he was a man exceedingly mortified to the world, and had received a rich and plentiful measure of grace. And thus in all ages the most holy and most regenerate have complained, and groaned under the burden of corruption still abiding in them, and of sinful infirmities still cleaving to them: And therefore certainly, the most holy and most regenerate that are, have just cause continually to groan under the burden of the remaynder of sin which still abides in them, and of carnal infirmities that still cleave to them.

Haply here some will say, [Quest.] The Lord is able at once clean to rid his children, and altogether to free them from the corruption of nature, and from all sinful infirmities. Why then doth the Lord suffer the relics of corruption still to abide in them, and sinful infirmities still to cleave to them?

I answer, The Lord is so pleased, [Answ.] for great and weighty causes: as, namely, for the beating down of their pride, lest they should too much lift up themselves; and for the exercise of their faith, their hope, their patience, and other graces of his Spirit, for the stirring of them up to fervent Prayer, for the manifestation of his own power in upholding them, and that they may be more mild and equal, pitiful and compassionate towards others, that they may bear with others, and may be moved to forgive and pity, and to comfort and strengthen others, as occasion is offered. For these causes the Lord is pleased to suffer the relics of corruption still to abide in his children, and sinful infirmities still to cleave to them; and so, though men or women be most holy, yet they have just cause, continually to groan under the burden of the remaynders of sin still abiding in them, and of sinful infirmities still cleaving to them.

Now this Truth meets with that proud conceit of some, [Use 1] that dream of an absolute perfection of holiness and regeneration in time of this life, as the Papists, the Pelagians, the Familists: they think that men may come to be absolutely perfect in holiness and regeneration in this life, yea, some upstart Nouellers and new-fangled Divines there be, who think, that where there is true Faith, there is no doubting at all, and where there is any the least doubting, there is no true Faith, and that men may come to be so free from sin, as they need not anymore to mourn and weep for their sins. These be fancies and idle conceits, and they cannot stand with the Truth now delivered and grounded on the Word of God; the most holy, and the most regenerate have continually, so long as they be in this life, just cause to groan under the burden of the remaynders of sin still abiding in them, and of sinful infirmities still cleaving to them, even to groan under the burden of Ignorance, Vnbelief, Doubting, and such like.

Oh, [Object.] but say they, where there is doubting, there can be no true comfort.

I answer: [Answ.] It is utterly false. Where there is some doubting, there may be true comfort: yea, I dare boldly affirm on the contrary, that where there is no doubting at all, nor any striving against unbelief, there is no true comfort: for indeed there is no true faith, but a proud presumption.

for indeed there is no such assurance to be found in any; there is some weakness and some doubting mingled with the assurance of faith in the best, and the best and most holy have just cause to bewail their unbelief, and their doubting, and other sinful infirmities cleaving unto them, so long as they are in this life: and therefore it is hellish pride for any to think, that they may come to absolute perfection of holiness and regeneration in this life.

Again, is it so, that the most holy, [Use 2] and the most regenerate have just cause continually to groan under the burden of the remainders of corruption still abiding in them, and of sinful infirmities still cleaving to them? Here is then a ground of comfort for thee, whosoever thou art that art a child of God, and art ever complaining of thine own infirmities. Did Paul thus? Did he break out and say he was carnal, having the remainder of sin still abiding in him, and sinful infirmities still cleaving to him? And have the best of God's children done thus? And have they just cause thus to do? Then do not thou too much cast down thyself, in regard of corruption still abiding in thee, and sinful infirmities still cleaving to thee: thy case is not singular, but the case of all God's children.

Oh, but thou wilt say, [Object.] thou feelest thine own heart full of rebellion, full of unbelief, full of doubting, and such like, and thou hast almost no feeling of grace and holiness in thee.

Well, assure thyself, [Answ.] thou shalt not in this life feel holiness and grace, as thou feelest corruption and sin. If therefore thou have the first fruits of the Spirit, an hatred of thine own corruption, a purpose to please God, and not to sin against him in anything, and a true fear of God in thine heart, comfort thyself in that, and wait for full holiness in the life to come. It is a blessed thing that God gives thee a sight of thine own corruption and sinful infirmities, and an heart to be grieved for them. Thousands in the world go lightly under the burden, not of sinful infirmities, but of foul and gross sins, and they laugh and are merry.

Last of all, [Use 3] Have the most holy and the most regenerate, just cause continually to groan under the burden of the remainders of sin still abiding in them? Surely, then it concerneth the best and the most holy that are, to be watchful, and continually to stand on their gard; they have a Serpent lurking in their own bosoms, and though he be wounded, yet he is not altogether dead, and he will sting them, and poison them, if they watch him not narrowly: they are therefore to suspect everything that comes from themselves, lest it savor of the flesh and of corruption; and they are not easily to approve that which is pleasing to their own sense and reason; for they having still in them corruption of nature, through that corruption, the Devil is still ready to wind himself into their hearts, and to mingle his poison with their thoughts: and therefore they are to watch over their own hearts continually.

Come we now to stand more particularly on that the Apostle here affirms of himself; that he was carnal, sold under sin. And first, he saith, that he was carnal: namely, as we shown, he was not simply and merely carnal, as unregenerate persons be but he was carnal comparatively, and in some respects, as, namely, in respect of the perfect integrity, uprightness, and spiritual nature of the Law of God, and in respect of perfect regeneration, he was even carnal, earthly and sensual. Hence two conclusions are offered to us. I will speak of them in order; as first, in that the Apostle saith, he was carnal, in respect of the perfect purity, uprightness, and spiritual nature of the Law, we may take up this conclusion:

That true believers, and such as are truly regenerate, [Doct. 4] though they be not simply and merely carnal, as unregenerate persons be, yet they are carnal, in comparison of the Law of God. If the best, and most holy, and most regenerate in the world, compare themselves with the perfect holiness, integrity, and spirituality of the Law of God, they shall find, that in respect of that, they are carnal, yea, the more they compare themselves with the pure, holy, and perfect Law of God, the more vile, and the more filthy shall they see themselves, and the more vile and wretched shall they acknowledge themselves.

Thus it was with the holy Apostle in this place, he comparing himself with the pure, holy, and spiritual Law of God, he breaks out and saith, I am carnal, and I am a vile sinful wretch. And thus we may read of holy David, Psal. 19. that David having in that Psalm largely discoursed of the excellency and perfection of the Law of God, and of the holiness, integrity, and purity of it, and having said, Vers. 11. that in keeping the Commandments of God, there is great reward: he presently subjoins, Vers. 12. Who can understand his faults? [ 12] Cleanse me from secret faults. As if he had said, The Law of God is indeed most pure, and holy, and of excellent perfection: but (alas) if I and others, whosoever we be, compare our selves with the holy and perfect Law of God, we are far short of the holiness and perfection the Law of God requires at our hands, and we shall find our selves full of sin, and full of corruption, and the more we look into the holy and pure Law of God, and compare our selves with that, the more vile and filthy we see our selves, the more vile and wretched we must needs acknowledge our selves to be, and that we have such filthiness in us, that we cannot sound the depth and bottom of it. Who can understand his faults?

And hence it is that the Prophet Isai. 64.6. saith, that the best righteousness of man is as filthy clouts; all our righteousness is as filthy clouts. The righteousness of such as are most holy, and most regenerate in this world, is as filthy clouts. And therefore, if the best and most holy that live in this world, compare themselves with the perfect holiness and purity of the Law of God, they shall find, that in respect of that, they are carnal, and the more they compare themselves with the pure, holy, and perfect Law of God, the more vile and filthy they shall see themselves, and the more vile and wretched they must needs acknowledge themselves: and the reasons of it are these,

First, [Reasons. 1] the holy and pure Law of God, is the perfect and right rule of all holiness and righteousness, and in the best and most regenerate in the world there is some perverseness, and some crookedness still remaining Pro. 20.9. None can say, I have cleansed my heart, I am pure, I am clean from my sin.

Now then, the perverse and crooked heart of the best, being laid to the right rule of holiness, the crookedness of it must needs appear, the right rule of the Law will certainly discover it, and they shall thereby come more to see it, and more to acknowledge it.

Again, [ 2] the more such as be holy, and truly regenerate, lay their hearts to the Law of God, and to the Word of God, and compare themselves with that, the nearer they come to God himself: for by examination of their hearts by the Word of God, they draw near to God; and the nearer they come to him, the more vile, & more filthy shall they see themselves, and be forced to acknowledge with Abraham, Gen. 18.27. Drawing near to the Lord, they are but dust and ashes. And say with Job, Job 9.20. If they would be perfect, yet the Lord shall judge them wicked.

And therefore, doubtless, if the best and most holy that are in the world, compare themselves with the holiness, integrity, and spiritual nature of the Law of God, they shall find, that in that respect they are carnal, and the more they compare themselves with the pure and holy Law of God, the more vile and filthy shall they see themselves, and the more vile, and the more wretched must they needs acknowledge themselves.

First, is it so, that the most holy that are in the world, [Use 1] if they be compared with the holy, and pure, and perfect Law of God, are carnal, and are vile, and filthy? What are then the unregenerate, and such as are yet in their natural state? and what are they then that are unholy, and profane, and give themselves over to wickedness and sin, even with greediness, and make but a mock of holiness, and scoff at those that are in any measure holy and religious? What shall we think that they are? Surely, we may justly think thus of them, that if they be compared with the Law of God, they will be found to be devilish, and lips of the Devil. Are they that are most holy, carnal? What then art thou that art a Drunkard, a Blasphemer, a Rayler, a Scoffer of Religion, and of all that are religious? Surely, if thou be compared with the holy Law of God, thou wilt be found not only carnal, but even a Devil incarnate: and if thou compare thyself with the holy Law of God, and have thine eyes open, to see what thou art, thou shalt find thyself as black as the Devil, and as hell it self. And if Abraham and holy men of God, drawing near to the Lord, have cried out, they were but dust and ashes, vile, and sinful; and, rottenness entered into their bones, Habbak. 3.16. and as 1. Pet. 4.18. If the righteous searcely be saved, where then wilt thou, that art a vile, wicked and ungodly sinner, appear? When the Lord shall open thine eyes, and awaken thy conscience, to see thy vileness, thou shalt be forced to cry out, thou art a Devil, and a damned wretch: and when the Lord shall appear to judgment, thou shalt then call to the Mountaynes to fall on thee, and to the Hills to cover thee. Oh then, if hell have not taken full possession of thy soul, think of this in time.

Again, is it so, that the most holy and most regenerate that are in this world, if they be compared with the holy and pure Law of God, they are carnal, and the more they compare themselves with the holy and pure Law of God, the more vile and filthy shall they see themselves, how then can any look to be justified in the sight of God, by his own inherent holiness, by that holiness that is found in himself? [Use 2] Is it possible, that a man's own inherent holiness should justify him before the Judgment seat of the Lord? And yet it is not able to abide the try all, according to the strict rule of the Law of God: and if it be examined by the pure and holy Law of God, it will be found in some measure carnal. Can that then justify a man before the Judgment seat of God? No, no: it is not possible. And it is but a fancy of the Papists, that true believers are first justified by the merit of Christ, but afterwards their second and further justification in the sight of God, is by their own inherent holiness. This is a dotage.

And we may further drive the point to the just reproof of some amongst our selves, I mean ignorant persons. Ask an ignorant man or woman, one that cannot give the meaning of any Article of faith, or any Petition of the Lord's Prayer, how he or she look to be saved? Their answer is commonly this, They do nobody harm, they serve God, and they pray to God, and they hope to be saved by their good meaning & their good dealing, and serving of God. This is gross and palpable ignorance: such persons deceive themselves exceedingly. Alas (as David saith, Psal. 130.3.) If the Lord should marks iniquities, who shall stand? The best and the most holy are not able to stand in his sight. And dost thou then think, that thy good meaning, and serving of God, shall go for currant before him? No, no: thou deceivest thyself: and, if thou rest on that, it will certainly deceive thee, and plunge thy soul into the gulf of hell: therefore take heed of it.

Last of all, this being so, that the most holy, [Use 3] and the most regenerate, if they compare themselves with the pure, holy, and perfect Law of God, shall find themselves carnal, and the more they compare themselves with it, the more vile and filthy shall they see themselves. By this we may easily see and discern, whence it is, that the Papists so much dote on inherent holiness, and that many amongst us are so highly conceited of their own holiness, and good things in themselves; and that many please themselves in their civil honest carriage. Why? Surely, all these, and the like, compare not themselves with the holy & pure Law of God, they compare themselves either with themselves, or with others amongst men, and they never examine themselves by the holy and pure Law of God: and that indeed is the ground of their carnal self-love, and self-liking. And therefore, when thou findest a swelling conceit in thee, in respect of some holiness or good thing in thyself, go to the Law of God, compare thyself with that, and thou shalt find thy best holiness, but carnality, in respect of the holiness of the Law of God, and of that which the Law of God requires at thy hands: and that will beat down thy swelling self-conceit.

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

That the most holy, [Doct. 5] and most regenerate that are in the world, are still carnal, in regard of perfect regeneration; the most holy have still carnality in them, and have still flesh and corruption abiding in them, yea, they are still in part carnal throughout, they are throughout partly flesh, and partly Spirit; their minds, their wills, their affections, and all the powers of their souls, are throughout partly spiritual, and partly carnal: and therefore the Apostle saith, 1. Corinth. 1 • .9. that in time of this life, we know but in part. As if he had said, We that are true Believes, true Christians, yea, we that are Apostles, even we all and everyone of us know but in part, and we are but in part enlightened, and consequently but in part sanctified throughout.

And Gal. 5. verse. 17. the Apostle speaking of the regenerate, he saith, there is still in them flesh and Spirit, lusting one against the other, and fighting and striving one against the other. Therefore this is a certain truth, that the most holy, and most regenerate that live in this world, are still in part carnal, and that throughout, their minds, their wills, and all the powers of their souls, are throughout partly spiritual, and partly carnal.

This then first makes known to us, [Use 1] that the best works of the best and most regenerate that be in this world, are imperfect works, they are not perfectly good, but partly good, and partly evil and sinful. For why? Such as the cause is, such must needs be the effect. Now the mind and will of man are the cause of all his works, and the mind is partly carnal, and partly spiritual, and so is the will; and therefore the works that proceed from thence, must needs be answerable, even partly spiritual, and partly carnal and sinful, and so not able to justify any in the sight of God.

Again, [Use 2] on the ground of doctrine now delivered, the best and most holy that be in world, must learn to be humbled for their best works: they have cause to be humbled even for the best works they perform. Though we be truly regenerate, and have the Spirit of grace & sanctification, yet when we have done any good thing, we have cause to be humbled for the carnality and sinfulness that cleaves to it: for we being in part carnal, our best works are in part carnal, and are sinfully performed as they come from us, and therefore we have cause to be humbled for them; and it must be far from us (as the manner of the most is) to rest in the outward good work done, and to think we have done God high service, when we have done an outward good thing, when we have prayed, heard the Word of God, or the like. Indeed these are good things in themselves, but when we have prayed, we have cause to be hun bled for our failing in Prayer; and when we have heard the Word of God, we have cause to be humbled for our sinfulness in hearing; and so in other things.

Come we now to the second thing the Apostle here affirms of himself, namely this, that he was sold under sin, that is, as we shown, was held, though unwillingly, yet held he was as a captive under the power of his own corruption. Hence in the first place we are further given to understand thus much,

That though true believers, [Doct. 6] and such as are truly regenerate, are not altogether and wholly in thralldom and bondage to the corruption of nature, and slaves to it, as unregenerate persons are, yet they are in some sort under the power of it: the best, and the most holy, and most regenerate that are in the world, are in some thralldom and bondage to their own inbred corruption, it holds them, though they be in part unwilling, in some captivity, and it makes them sometimes yield to the evil motions and lusts of it; and though they do not yield to it, as good subjects do to their lawful Prince, willingly, yet sometimes they do yield to it, as to a Tyrant, unwillingly, and by the strength of it they are sometimes drawn to perform the lusts of the flesh. And thus we shall find it hath been with the dearest Saints of God in all ages, as with Noah, with Lot, with Abraham, David, Peter, and the rest, though these were men truly regenerate, and men that had received a great measure of grace, yet sometimes they were drawn by the strength of their own corruption, to foul sins, and did sometimes yield, though unwillingly, to the evil motions and lusts of their own hearts. And to this purpose is that, I am. 5.17. HELIAS was a man subject to like passions as we are. And hence it is, that the Apostle, Gal. 6.1. puts it down indefinitely, and he saith, If a man be fallen by occasion into any fault: or if a man, whosoever he be, be over-taken by any sin. Thereby teaching us, that no man, be he never so good, or never so holy, is exempted from falling, or from being sometimes over-taken and supplanted by the strength of his own corruption still abiding in him in part.

And thus also speaks John, 1. John. 2.1. My babes (saith he) these things write I unto you, that you sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous. As if he had said, These things I write to you, my Babes, even you that are truly regenerate: I write them to this end, that ye should be kept from sin: but yet I know, that the best of us all are subject sometimes to sin, and we that are truly regenerate, are sometimes drawn by the strength of our own corruption, to fall into sin: and if any of us do sin, we have an advocate with the Father, Jesus Christ the righteous.

Hence we may easily gather proof and confirmation of this Truth, that the best, and the most holy, and most regenerate that are in the world, are in some thralldom and bondage to their own inbred corruption, & though they do not willingly yield to it, yet they are sometimes by the strength of it over-carried & over-mastered, and made to yield to the evil motions and lusts of it, and it doth sometimes exercise a kind of power over them: and the reasons of it are these:

First, [Reasons. 1] it pleaseth the Lord sometimes a little to withdraw his hand from his children, I mean, his subsequent and following grace, that grace that stirs up, and still moves the mind and will after they be regenerate: for there is not only a preventing grace, but a subsequent grace needful to the regenerate. Now the Lord sometimes is pleased to withdraw that following grace from them; and thereupon it is, that they are sometimes ouercarryed, and made to yield to the evil motions and lusts of their own hearts.

Again, [ 2] grace and sanctification are not always in the like exercise: grace in God's children is sometimes weak and faint, and lies hid, and as it were dead, in respect of the exercise of it: and hereupon also it is, that they are sometimes over-carried, and made to yield to the evil motions and lusts of their own hearts. And therefore this we may conclude as a certain truth, that the best, and the most holy, and most regenerate that are in the world, are in some thralldom and bondage to their own inbred corruption, and sometimes it makes them by the strength of it, (though they be in some sort unwilling) to yield to the evil motions and lusts of it, and it doth sometimes exercise a kind of power over them. And this being a clear truth, for the use of it: first,

We are not to marvel, [Use 1] though the best and dearest of God's children do sometimes slip and fail; and though sometimes they be over-taken by some particular evil, we are not to judge hardly of them because of some particular failing. It is the manner indeed of the men of the world, to open their mouths wide against God's children, and hardly to censure them, and to judge them hypocrites, and to cry shame on them, and to say they are vile wretches, because sometimes they slip and fail, and are sometimes over-taken by some sin: it must be far from us thus to judge. If we thus judge the generation of God's children, we sin, and we trespass, as David saith, Psal. 73.15.

The dearest Saints and Servants of God that live in the world, have still inbred corruption in part abiding in them; and though they be freed by the power of grace that is in them, from the full force and strength of it, and from a willing subjection to it, yet they are still in part in thralldom, and in bondage under it, and sometimes it over-carries them by the strength of it, and makes them sometimes yield to the evil motions & lusts of it, sometimes it strikes them, and wounds them, and gives them such a blow in such sort, as the points and strokes of it are seen, and do openly appear, even to the view of the world; and therefore we are not to judge hardly of them, because of some slip and some failing, and because sometimes they are over-taken by some sin. No: take this for a general and certain rule, we are not to judge any man to be good or bad, by any one or few acts, but by his walking, and by the course of his life; if the course of his life be carnal, earthly, and sensual, certainly then he is a carnal man, and we may so judge him. If the course of his life be holy, and such as it ought to be, then doubtless he is holy, and his state is good, and we may so judge of him, though sometimes he fail, and be sometimes over-taken by some sin.

Again, [Use 2] is it so, that the best, and most holy, and most regenerate are still in some thralldom and bondage under their own inbred corruption, and their own corruption doth sometimes exercise a kind of power over them, and over-carry them, and make them yield to the evil motions and lusts of it? The consideration of this may serve to work in all God's children, contentation of mind, and a willing subjection of themselves to the hand of God, in all their troubles and afflictions that befall them in this life, whatsoever they be: for why? though thou beest a child of God, and dear and precious in the sight of God, yet withal consider, that thou art still in part under the power of sin, and thou art still in some sort a slave of sin, and thine own corruption doth sometimes over-carry thee, and draw thee from that obedience thou owest to thy God and gracious Father, and makes thee sometimes sin against him, and provoke him to anger against thee; and if then the Lord lay on thee sickness, poverty, reproach, banishment, or any other affliction; alas, it is far short of that thou hast deserved; thou by thy sin hast deserved death and damnation.

And if thou duly consider this, it will make thee willingly and contentedly to bear any affliction the Lord lays on thee, and to say with thyself when thou art under the afflicting hand of God; Vile wretch that I am, I find myself, that I am still a slave under sin, and that I have been over-carried by the strength of mine own corruption, to yield to the lusts and motions of it, and to sin against my good God and gracious Father, and I am worthy of death and damnation, and it were just with him to throw me to hell for my sins, and it is his mercy that I am not thrown to hell, shall I then think this sickness, this poverty, this reproach, and the like, grievous, or long and tedious to me? No, no: I will bear it with patience, with willingness, and with contentation. Oh, I have deserved far more at the hands of my God, this is nothing to that I have deserved. Thus it will be with thee, if thou duly confider that thou art still a slave under sin, and sometimes over-carried by the strength of thine own corruption, to sin against thy GOD.

Let then all God's children, feeling the hand of God on them, call this to their minds, that they are still in part slaves to sin; and it will work in them, in some measure, contentation of mind, and a willing subjection of themselves to the hand of the Lord in all their troubles and distresses.

Lastly, this being so, that the best, the most holy, [Use 3] and most regenerate, are still in some thralldom under their inbred corruption, this may serve to cheer up God's children, in respect of their particular saylings against their purpose. When they are sometimes over-carried by the strength of their own corruption, to do evil against their purpose, they are indeed then to be humbled, and not thereupon to be utterly dejected, and to cal their state in doubt and question. No, no: they have still corruption in part abiding in them, and they are still in some thralldom and bondage under it, and sometimes it will over-carry them, and make them yield to the evil motions and lusts of it; and in this respect, they are to labor for liberty, & to groan for deliverance out of their captivity; and this should sharpen their desire after heaven, because here they cannot go on in a course of holiness with free spirits, but they are sometimes over-carried and drawn aside; yet this should not utterly daunt them, and utterly cast them down.

Further observe we, that the Apostle here saith, that he was sold under sin. He saith not, that he sold himself to sin, as it is said of Ahab, 1. King. 21.25. that he sold himself to work wickedness in the sight of the Lord: but he was sold under sin: thereby implying an unwillingness in himself to be held under the power of sin; and that howsoever his own inbred corruption did exercise a kind of power over him, and sometimes over-carry him, yet he was not willing to be under that power, he would fain have been out of that thralldom, and he did not willingly yield to the command of such a master. Hence we may gather

A manifest difference between the regenerate & the unregenerate, [Doct. 4] in respect of the power of their inbred corruption: the regenerate are sold under the corruption of their hearts, they are held in some sort under the power of it unwillingly, and they are, as it were, hailed and drawn by the force and strength of it, unwillingly to sin. But the other, the unregenerate, they sell themselves to their own inbred corruption, and they willingly yield to it, and with pleasure they follow the evil motions and lusts that arise from their own corruption; yea, in falling into one and the same sin, there is this difference between the regenerate and the unregenerate: The regenerate, they fall into it unwillingly, against their purpose, and with a striving against it; but the unregenerate, they fall into it purposely, and with full consent of will, and it is as meat and drink to them, to fulfill the lusts of their own hearts. Pro. 10.23. It is a pastime to a fool to do wickedly. And Ephes. 2.2, 3. the Apostle describing the natural state of the Ephesians, saith, They walked in sin: and he shows how, namely, according to the course of this world, and after the Prince that ruleth in the air, even the spirit that now worketh in the children of disobedience, among whom we also had our conversation in times past, in the lusts of our flesh, in fulfilling the will of the flesh, and of the mind, and were by nature the children of wrath. And thus Jude Epist. verse. 18. speaks of the unregenerate persons, that they walk after their own vagodly lusts: They are willingly led by them. And to these we might add many other testimonies of Scripture, showing a manifest difference between the regenerate and the unregenerate, in respect of the power of their own corruption.

And this serves to strip ungodly men and women of their common shift: they use to defend, or to excuse, [Use 1] and to extenuate their sins; as first, an ungodly man or woman, a common Drunkard, a filthy Fornicator, and such like, plead their infirmity. Alas, it is not so; the regenerate only sin of infirmity, and they only are hailed and drawn to sin, against their purpose: but the unregenerate sin with all their hearts, with pleasure.

Again, an ungodly man or woman, [Use 2] being convinced of sin, and justly reproved, as for Swearing, or the like; what is their shift? Oh, say they, I pray you, what are you that reprove us? will not you swear? you will do worse, I warrant you: and have you no sin? and are you without faults? Poor souls! the best are not without faults, but it is one thing to sin of frailty, and another, to sin wittingly and willingly, and to hold on a course in sin, as it is one thing, of weakness to fall into the mire, and another thing, to walk in it purposely, or to tumble in it after the manner of Swine. And it is one thing, to be sold under sin, and to be held under the power of it unwillingly, and sometimes to be ouercarryed by it: and another thing, to sell a man's self to sin, and to follow the lusts of his own heart, with pleasure and much delight. If thou find thyself in that case, certainly thou art unregenerate.

Our Apostle now comes to lay forth the combat between the Flesh and the Spirit, in them that are truly regenerate, giving instance of it in his own particular, insisting in his own example.

In these three Verses, 15, 16, 17. he lays before us the first degree of that combat, as that by sin he was brought to do that evil he would not; thereby making known an opposition between the Law of God commanding, and his will consenting, and sin over-ruling, and his flesh obeying. That is the sum of them.

Now the Apostle having said in the Verse before, that he was sold under sin, that he was held under the power of his own corruption unwillingly; in the first words of the fifteenth Verse he proves it by this, that he disallowed that which he did: thus he reasons. The things he did, he did not allow; and therefore he was held under the power of sin unwillingly: I am sold under sin: for (saith he) I allow not that which I do. Then he further confirms that Proposition, that he allowed not that which he did; because his will was to do that which he did not, and that which he did, was hateful unto him, and he did it with a loathing and detestation: for (saith he) What I would, that do I not, but what I hate, that do I. And hereupon he infers two conclusions: one in the 16. Verse, and the other in the 17. Verse.

THe Apostle here still speaks of himself, and that in the time present, I allow not that which I do, and what I would not, that do I: but what I hate, that do I. And so, to the end of the Chapter: giving us to understand, that he spake these things of himself, as he was now in the state of regeneration: and the very things that in this discourse the Apostle affirms of himself, do plainly prove as much: for he saith, he willed the good, and hated the evil: he consented to the Law, he delighted in the Law, he felt in himself a striving between the Law in his members, and the Law of his mind, he was led captive to the Law of sin, he groaned under his misery, in respect of the power of his corruption, he desired deliverance from it, and he acknowledged and magnified the grace of God in and through Christ. All which are proper to the regenerate, and are never found in any that are yet in their natural state and condition.

The objections that are brought to the contrary, we will answer in handling the particulars. But this we are to take for a certain truth, that the Apostle, in this whole Context, speaks of himself as he was now regenerate, and in his own person makes known, how it is with all that are truly regenerate. And here he saith, I allow not. The word here rendered (allow) properly signifies know (I know not) but the word (know) is sometimes in Scripture put to signify, acknowledge, approve, allow, &c. as Psal. 1.6. The Lord knoweth the way of the righteous: that is, he acknowledgeth, he approveth, he liketh their way. So Matth. 7.23. I never knew you: that is, I never acknowledged you for mine. And so the meaning of the Apostle in this place is this, I approve not, I like not, it is not pleasing unto me, it is in some sort against my mind and my heart; (That which I do) or that which I work: for the word is the same we had, Verse 8. and 13. and it is to be understood of the sinful thoughts and motions of the Apostles mind, will, and affections; likewise of his sinful words and actions: and his meaning is this, That evil which I act and do inwardly in my mind, my will, and my affections, and outwardly in my words and actions. For what I would, that is, What good I would think, affect, speak, and do, that good I do not think, speak, or do, but what I hate, that is, The evil that I loath and abhor, and is hateful unto me, that I do, that I act, and do in my mind, will and affections, and in my words and actions.

Yet this must not so be understood, that the Apostle was compelled to evil, but that he confented not to it with his whole will, he being now regenerate; as he was regenerate, he hated evil, and the evil he did, he did it with a loathing. Thus then briefly conceive we the Apostles meaning in this Verse, as if he had said,

For the evil which I act and do inwardly, in my mind, will, and affections, and outwardly, in my words and actions, I approve not, its not pleasing to me, I like it not, nay, it is against my mind and my heart: for the good I would think, will, and affect, speak and do, I do not think, will, affect, speak, nor do: but the evil that I loath and abhor, and is hateful to me, in part, as I am regenerate, (for as I am regenerate, I hate evil in part) even that evil that I act and do in my mind, will, and affections, and in my words and actions.

First, here observe we the reason the Apostle useth to prove that he was sold under sin, that he was held under the power of sin unwillingly: how proves he that? Surely thus; that he did not allow nor approve of the evil he did, either inward or outward; though he did evil sometimes, yet it was not pleasing to him, it was in some sort against his heart and mind: and by this he proves, that he was sold under sin. Hence then note we in a word,

How men may know whether they be held under sin, [Doct. 1] or sell themselves to it: whether men be slaves to sin willingly or unwillingly, by their allowance or their disallowance of the evil they do, they may certainly know it. Dost thou find, that the evil thou dost is displeasing to thee, thou dost not allow it, nor approve it in thine heart, but rather thine heart riseth against it, and cannot away with it? thereupon thou mayest conclude, that though in some sort thou art in bondage to thine own corruption, yet it is unwillingly, [Use.] and thou art not a slave to sin willingly. On the other side, if thou find that the evil thou dost, is pleasing to thee, and thine heart likes it, and approves it, and thine heart is tickled and affected with pleasure in doing of it, as it is, Pro. 2.14. Thou rejoicest in doing evil: Out of all question thou art then a slave and a drudge to sin willingly, thou art a slave to the lusts of thine own heart, and thou wilt be so, it is pleasing to thee: and so thou art in a miserable slavery, Thou art in the gall of bitterness, and in the bond of iniquity, Act. 8.23. Hereby then let everyone try himself.

Now consider we the Proposition it self. I allow not that which I do: that evil I do, I allow not; I approve not, it is not pleasing unto me. Hence we are given to understand thus much:

That true believers, [Doct. 2] such as are truly regenerate, do evil sometimes, and they sometimes sin in their thoughts and affections, and in their words and actions; but yet they allow not the evil they do, they approve it not, it is not pleasing to them, but their hearts rise up against it, and they are displeased with it: though true believers, and such as are truly regenerate, be sometimes ouercarried by violence of temptation, or by force and strength of their own corruption still in part remaining in them, to do evil and to sin, yet their hearts approve not of that evil and sin, but they find that their hearts do rise up against that evil, and check them in the doing of it, and when it is done, their hearts are not quiet, but they do then smite them, and stir them up to recover themselves by speedy repentance; their hearts do not allow them to lie in that evil and sin, and to go on in it with pleasure.

We read, that thus it was with David, when he had numbered the people, 2. Sam. 24.10. the text saith, that his heart smote him. And Psal. 66.18, 19. saith David, If I regard wickedness in mine heart, the Lord will not hear me. But God hath heard me, and considered the voice of my prayer. Thereby implying, that howsoever he was sometimes overtaken with evil and sin, yet he did not regard it in his heart, his heart did not approve it, it was not pleasing unto him. And thus it is with all God's children, and such as are truly regenerate; And the reason of it is this:

True believers, [Reason.] and such as are truly regenerate, they have in them the Spirit of grace and sanctification, and the work of that Spirit in them is entire; I mean, it renews them throughout in all the powers of their souls; it makes not only their conscience to check them for sin, and their judgment to dislike it, which may in some sort be found in the reprobate, but it makes their hearts also to dislike it, and as it is, Isai. 30.21. It makes their ears hear a word behind them: and when they turn to the right hand or to the left, it makes their hearts tell them they are wrong, as it is, John. 16.8. The Spirit rebukes them for their evil thoughts and desires. And therefore, though sometimes they be over-carried by violence of temptation, or strength of corruption, to do evil and to sin, yet their hearts approve not of that evil, but do rise up against it, and check them in the doing of it, and when it is done, they allow it not either in the doing or afterward.

Now then this being a truth, it makes known to us, [Use 1] that the sins of the regenerate are sins of a mixed kind, they are partly from the will, and partly against it; for the regenerate are sometimes over-carried by strength of corruption to do evil, and yet their hearts renewed by grace, disallow that evil, and they are divided in the doing of that evil, and in all their evils and sins there is some striving in their wills against them, and so they are mixed sins, partly from the will, and partly against it.

Again, is it so, that though true believers, [Use 2] and such as are truly regenerate, be sometimes over-carried by the violence of temptation, or strength of corruption to do evil and sin, yet their hearts approve not of that evil, but do rise up against it? Here is then one special note, by which men may know whether they be truly regenerate or no. Wouldst thou know whether thou be truly regenerate or no? Examine thyself by this. Dost thou find that the known evil thou dost, is displeasing to thee, and thine heart riseth against it both in the doing of it and afterward, and not only thy conscience checks thee for that evil, and thy judgment dislikes it, (for that may be, and is sometimes found in the reprobate) but thine heart disallowes it, and is displeased with it? Certainly, then thou mayest conclude to thy comfort, that thou art truly regenerate, and that thou art freed by grace from the full force of thine own corruption. Haply thou wilt say, How shall I know that I differ from the reprobate in dislike of sin, and that not only my conscience checks me for the evil I do, and my judgment dislikes it, but that my heart disallowes it?

How shall I be sure of that? [Quest.]

I answer thee, [Answ.] By this thou shalt know it, and be sure of it, if thou find in thine heart a true dislike of that sin which thine heart hath before loved and liked, and was most inclined to. When thine heart is thus carried against it own liking, certainly, then there is true grace in thine heart, and there is a striving between grace and corruption: for it must needs be a supernatural power and work of grace, that makes a man or woman dislike that which nature most liketh. And hereby try thyself; on the other side, if thou find that thou dost allow of the least known evil done by thee, and howsoever thy conscience checks thee for it, yet thou likest it well enough in thine heart, thou lovest it, and couldst find in thine heart to continue in it, forever, and thou usest means to stifle thy conscience, that it shall not check thee for it, and being convinced of that sin, and reproved for it, thou pleadest for it, and thou laborest to excuse it, and to extenuate it, yea, being now past the practice of it, thou delightest in the remembrance of it; deceive not thyself, certainly, thou art yet in the dregs of nature, and thou art yet unregenerate, and thou canst find no comfort in thy state: no, no, remember those words of David before mentioned, If I regard wickedness in my heart, the Lord will not hear me. If thou regard wickedness in thine heart, and approve of it either in thyself or others, thy case is not good, the Lord will not hear thee, thy prayers and all thy services to God are abominable.

The Papists from these words of the Apostle, I allow not that which I do, conclude, that sudden involuntary motions, motions to evil, that arise from the flesh and inferior parts of the soul (as they call them) and gain not the consent of will, are no sins. This is but a fancy. I shown heretofore the weakness of this conceit, Verse 7. and made known, that concupiscence, and the very first motions to evil, that arise from the corruption of nature, though they gain not consent of will, and though they be repelled and rejected, yet they are sins forbidden in the tenth Commandment: and this very Text confuses this conceit: for the Apostle saith not only thus, that he did not allow that which he did, but he hated it, it was odious and hateful to him as he was regenerate; and doubtless it was odious and hateful to him, because it was evil and sinful, yea, evil and sinful in it self, though he had never done it, and his doing of it unwillingly, did not take away the nature of it, and make it cease to be evil: no, no; it was evil in it self, and so, odious and hateful to the Apostle. I pass from that Popish conceit and fancy.

Come we to the confirmation of this Proposition, that the Apostle did not allow the evil that he did, in these words, for what I would, that I do not: but what I hate, that do I. And in that the Apostle confirms it, that he did not allow the evil he did, because his will was to do good, which he did not, and the evil he did, was hateful to him: Hence we might stand to show,

That men may know they allow not the evil they do, when they would do good, and they do it not, and they allow not the evil they do, they are hindered from doing good unwillingly, and the evil they do, is hateful to them: but of that we have partly spoken before, and therefore I pass by it.

Now from these words of the Apostle (What I would, that do I not: but what I would not, that do I: we may gather this conclusion,

That true believers, [Doct. 3] and such as are truly regenerate, are not only hindered from doing good unwillingly, but they do the evil they hate, they are sometimes drawn by the strength of their own corruption still in part abiding in them, to do that evil that is hateful to them, even that evil they do in part loath and abhor, they are sometimes over-carried to the doing of it. The Apostle here affirms thus much of himself; and this may be further exemplified, and made clear by the example of many other holy servants of God. We read that NOAH was a just and upright man, and he walked with God. And the holy Ghost gives this testimony of him, that he being moved with reverence, prepared the Ark to the saving of his household. He was a man truly fearing God, and a dear child of God, and doubtless, he hated all manner of sins, and especially foul and gross sins. And yet we read, that for want of watchfulness, this holy man of God was overtaken with a foul sin, even with the sin of drunkenness. Likewise we read of Lot, that he was a just man, a dear child of God: yea, the Apostle witnesseth of him, that he being just, was vexed with the filthy and unclean conversation of the Sodomites, and being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soul from day today with their unlawful deeds. So that without question, his soul hated the sin of uncleanness: & yet we read the latter end of the Chapter, he was overtaken with that sin that was hateful to him, even with the sin of uncleanness, and that with his own daughters. And to these we might add many other examples of the dear Saints and Servants of God, that have been sometimes over-carried by the strength of their own corruption, to do the evil that was hateful to them, and which they did in part loath and abhor. But here haply the question will be moved, and I hold it needful to answer it.

How far one that is truly regenerate, & a child of God, [Quest.] may yield to the lust of his own heart, and be drawn by the strength of his own corruption to do evil, even to do evil, he hating evil, & he loathing and abhorring it in some part, as he is regenerate? For answer to this, we must know there be certain degrees of yielding to the evil lusts of the heart; certain degrees, I say, there be, by which men yield to the lusts of their own hearts, and are over-carried by them to the doing of evil. There is a delight in them, consent to them, and there's the act, and perseverance in the act. Now delight in evil motions, or motions to evil that arise in the heart, may be found in a child of God, and in one that is truly regenerate; he may be pleased, and he may be delighted with the evil motions of his heart; but consent to them is not usually and ordinarily found in a child of God; sometimes it is: and if at any time a child of God do consent to the lusts of his own heart, it is but in part, and against his purpose, because he is over-carried by the strength of them; and again, the act or execution of lust is not ordinarily found in a child of God: if at any time he do act and execute the lust of his heart, and do fall, he may say as the Apostle doth in this place, I do that I hate: but for perseverance in the act of evil, and holding on in a course in doing evil with pleasure, that cannot befall a child of God: for he hath the seed of grace in him, and that stirs him up to recover himself by new repentance. Again, we must know that a child of God, and one that is truly regenerate, may be drawn by the strength of his own corruption to do evil, yea, some foul and gross particular evil, not generally to do evil, but some particular evil, being suddenly surprised by violence of temptation, and the strength of his own corruption. This was the case of Noah, of Lot, of David, of Peter, in those particular foul sins they fell into.

Thus then I briefly answer to the question propounded: [Answ.] That a child of God, and one that is truly regenerate, may so far yield to the lusts of his own heart, as he may delight in them, yea, he may consent to them, though not ordinarily, nor wholly, but at sometimes, and then only in part: and he may sometimes, not ordinarily, but sometimes, he may proceed to the act and execution of lust; yet so, as he may truly say, he hates the evil he doth, yea, sometimes being on a sudden surprised by violence of temptation, and the strength of his own corruption, he may fall into some foul and gross particular evil and sin; but to persevere in the act of evil, and to hold on a course in doing evil with pleasure, that is never found in any child of God and one that is truly regenerate. And thus we see this truth confirmed and cleared, that true believers and such as are truly regenerate, are sometimes drawn by the strength of their own corruption, still in part abiding in them, to do that evil that is hateful to them, even that evil they in part loath and abhor, they are sometimes over-carried to the doing of it.

And this being a truth, [Use.] the use of it is for comfort, it serves as a ground of comfort to God's children, in respect of their falling sometimes into some sin. Dost thou find, thou that art a child of God, that thou art sometimes drawn by the strength of thine own corruption still in part abiding in thee, to do that evil that is hateful unto thee? Art thou sometimes over-carried to do that evil thou dost in part loath and abhor? It is no otherwise with thee then it was with the holy Apostle Paul; he did the evil he hated: and it is no otherwise with thee, then with other of the dearest Saints and Servants of God. Thus it hath been with them, and thus it is with true believers, and such as are truly regenerate, they are sometimes drawn by the strength of their own corruption, to do that evil that is hateful unto them; and look that the evil that thou art sometimes drawn to do, be odious in thy sight and hateful to thee, and howsoever thou art over-carried to the doing of it, yet thou dost in part loath and abhor it, and then though thou have cause to be humbled, yet thou hast no cause to be utterly discouraged & clean out of heart; no, though the evil thou hast been over-carried to the doing of, be a foul and gross evil and sin, thou art yet in no worse case then the dearest of God's children have been in, or may be in. Indeed, thou professing thyself a servant of God, it is thy part to labor by all good means to keep thyself free, as from the least and most secret sin, so especially from open and gross sins, by which God is much dishonored, his Spirit grieved, thine own conscience wounded, the godly offended, & the mouths of Atheists and wicked persons opened to blaspheme the Truth of God. But I speak this for thy comfort, when notwithstanding thy watchfulness, and notwithstanding thy care to keep thyself from sin, thou art sometimes over-carried to the doing of that evil that is hateful unto thee, and which thou dost in some part loath and abhor, thou art not then to be utterly dejected and utterly cast down.

But thou wilt say, thou addest one fall to another, [Object.] and thou sinnest time after time, even against thine own conscience, and therefore thou art afraid, and thou thinkest thou hast just cause so to be, that thy faith is nothing but mere hypocrisy, or some light shadow of faith, and such as may be found in the reprobate. This is a shrewd objection, and this troubles and brangles the conscience of many a weak Christian.

But to help the poor soul out of the briars in this case, deal truly with thyself: [Answ.] dost thou find that thou art buffeted with sin in this manner, that thou addest one to another? yet dost thou not find many graces of God's Spirit in thy soul, a love to God, a love to his Word, and to his Children? Art thou not able to say, and that truly, that thy life is not defiled with many foul and gross sins, and that thou dost not always give way to thy sin that troubles thee? Sometimes thou art enabled by grace to withstand it, and when thou givest place to it, it is not of any obstinate willfulness, but of frailty and weakness, not of set purpose, but against thy will and flat resolution, thou having often resolved with thyself, never to fall into that sin again: and dost thou not even hate and loath that sin, and use all good means possible to be freed from it, as continual hearing, reading and meditating on the Word of God, Prayer, avoiding all occasions that might draw thee on that sin? Is it not thus with thee? Thou wilt say, Yes, thus it is with me indeed. Why then, comfort thyself; thou mayest hereupon certainly conclude to thy comfort, that thou hast true faith, and thy faith is a true working faith; it works in thee that love to God, and that love to his children, and that hatred of that evil thou dost; and therefore comfort thyself, thou hast true faith, and thou hast no cause to call thy state into question: no, no, assuredly thou shalt in time be able to stop the mouth of Satan, and to wring from him this weapon by which he wounds thy poor soul, thy often falling into the same sin, and by the mercy of God, and through his grace, thou shalt one day be fully freed from that evil that is so hateful to thee; for the Lord hath begun in thee the work of grace, and he will certainly finish it, Philip. 1.6. His gifts of grace are without repentance, Rom. 11.29. And let that cheer up thine heart.

Now in that the Apostle saith, He willed good, and he hated evil, we made this a note of his regeneration, that therefore he was certainly regenerate; this being proper to the regenerate, and never found in any but such as are truly regenerate. But against this lies an objection: I will briefly propound and answer it.

Thus some object against it; say they, [Object.] Even the unregenerate will that which is good: for all men naturally desire that that is good and right: Reason inclines to good. The Heathen Philosopher could say, 〈 in non-Latin alphabet 〉 : and unregenerate persons in some sort hate evil. Judas cried out, Matth. 27.4. I have sinned, and have done evil, betraying the innocent blood. And therefore this is not proper to the regenerate, to will good, and to hate evil.

To this I answer thus; There is a threefold good: [Answ.] first, there is a natural good, which all things desire; and this is not the object of reason or of the will, but of the natural appetite, which in it self makes men neither good nor bad.

Secondly, there is a moral good, which howsoever the light of reason being in the full strength of it, may yield to, in them that be unregenerate, and may make them sometimes to do it; yet as that good comes from them, and as it is done by them, it is not truly good, nay, it is sin to them, being not done in obedience to God's Commandment, and of Faith, and to the glory of God.

Thirdly, there is spiritual good, which is heavenly and spiritual, which is of the Spirit and of Faith: now that good unregenerate persons cannot will, it is not possible they should will it; for they have no knowledge nor understanding of it: and this is that good, the Apostle here said he willed, and would have done.

Again, unregenerate persons in some sort hate evil. It is true: but how? Surely, only for fear of punishment, or in some other sinister and by-respect, and not because it is evil, and sinful, and displeasing to God, and to the dishonor of God. No, no: they hate not evil in any such respect: and so it remains a true note of the Apostles regeneration, that he willed good, and hated evil: and it is a true note to others, that they are also regenerate, if they find in themselves that they will that which is spiritually good, even that good which is of the Spirit and of faith, and that they hate evil, not in a sinister and by-respect, but because it is evil, and displeasing to God, and is to the dishonor of God: and, if they were put to their choice, they would rather die the most cruel death, then wittingly and willingly do evil, and sin against God. That is a true note of regeneration.

Now further, [Doct. 4] in that the Apostle saith, What I hate, that I do: meaning, that the evil he did, was odious and hateful to him. Whence we may easily conclude thus much, that sin must be odious and hateful to us, even to such as would approve themselves to be true believers, God's children, and truly regenerate: they must find this in themselves, that they hate and loath evil, yea, all manner of evil and sin, all known sins whatsoever, and that they abstain from evil and sin, out of a loathing and a detestation of it. It is not enough for us to abstain from this or that evil and sin, for that a man or woman may do, as being not prone to it, or being not tempted to it, or by custom, or for fear of danger of Law, or shame of the world, and such like; but we must abstain from every known evil and sin, out of an hatred and detestation of it: we must hate, detest, and abhor every known evil and sin. And to this purpose David speaks plainly, Psal. 119.104. I hate all the ways of falsehood. And Verse 128. I esteem all thy Precepts most just, and hate all false ways: I do not only disclaim false ways and keep myself from walking in them, but I hate and abhor them, they are odious and hateful unto me. Psal. 97.10. saith the Psalmist, Ye that love the Lord, hate evil.

And thus the Lord exhorts by his Prophet, Amos 5.15 Hate the evil, and love the good. It is the exhortation of Jude, Jude Epist. verse. 23. That we should hate the very garment spotted by the flesh. Rom. 12.9. saith the Apostle, Abhor that which is evil. The original word there used, is very emphatical, it signifies to hate with extreme hatred, and to detest with an utter detestation, even as we hate and detest hell it self. These places, not to add any further testimony, do sufficiently clear and confirm the point, that sin must be odious and hateful to us. If we would approve our selves true believers, we must hate and loath all manner of evil, even all known sins whatsoever, and we must abstain from evil and sin, out of an utter loathing and detestation of it: for why?

Sin is odious, hateful, [Reasons. 1] and abominable in the sight of God, it is displeasing to God, it stirs up his anger, it defaceth the Image of God, and brings in the image of Satan, and it is most foul and ugly in God's sight; and being thus odious and abominable in the sight of God, it must be so to us, it must be so to all God's children.

Again, [ 2] the Lord not only dislikes sin and iniquity, but he hates it, and he abhors it, Pro. 6.16. These six things doth the Lord hate, yea his soul abhorreth seven. Yea, [Note.] it is worth our marking, which follows Ver. 17, 18. [ 17] That the Lord hates not only sin, [ 18] but even the member that is made the instrument of sin. So far doth the Lord hate and abhor sin. And God's children must be like to God their Father. Sin is odious to God their Father: and it must be so to them, they must hate, loath and abhor all manner of evil, if they will prove themselves indeed to be the true children of God, and not bastards.

Now then, this being a clear truth, it follows on it, [Use 1] that it is not enough for men to have in them some little dislike of sin, and it must be far from men to be indifferent in respect of sin; that indifferency, in respect of sin, is justly on the ground of doctrine now delivered, to be taxed. Many there be in the world that are indifferent in respect of sin. Are there not many that can commend Papists and Atheists, and stick not sometimes to say of the Papists, Why, I hope they be good honest men, though they be a little carried aside to Idolattie and Superstition: and of Atheists, There is no such hurt in them, they are worst to themselves, though they be not so strict as others are? Yea, be there not some, that care not to join fellowship with Papists, that can walk, and talk, and converse with them familiarly; and some that when a course is taken on just cause to take Papists at their Idolatrous meetings, stick not to say, Oh, you are strict against them: but it were more meet, you should rather look to others that have their private meetings, to Puritan meetings, those they cannot abide; they rather like of Popish meetings, and of drunken meetings: though men sit guzzeling in Ale-houses or Taverns whole days and nights, they take no notice of those meetings: but these Puritan meetings they cannot abide, and so I might insist in other particulars.

Well, consider it, whosoever thou art: Dost thou, that canst commend Papists, that are utter enemies to God's grace and glory, and thou that canst speak well of Atheists and profane persons, dost thou hate sin? dost thou abhor it? No, no: there is no such matter, thou art an indifferent man, & thou hast not in thee that loathing and detestation of sin, that ought to be in a true Believer; and take this with thee, thou art odious and hateful to God. Mark what the Lord Jesus threatens, Revel. 3.16. Such as be luke-warm, indifferent persons, it will come to pass, that he will spew them out of his mouth: they are as loathsome as luke-warm water to a man's stomach, he cannot digest them, but will cast them out, as raw and undigested matter. It is a sentence full of terror if it be duly considered. Thou, that art indifferent in respect of sin, thou art unfit to be made one with Christ, and partaker of the life and grace of Christ, or any of his saving comforts; thou goest against the stomach of Christ, thou prouokest him to cast thee out, as a thing loathsome and abominable: and that is a fearful condition.

Again, is it so, [Use 2] that sin must be odious and hateful unto us? must we hate all manner of evil? Surely then, men may be zealous and fervent in speaking against sin, yea, they ought so to be, especially Ministers. Here is a justification of our often and servant speaking against sin. Men find fault with us, that we often hit upon their sins, and we are ever galling them with the same things; they shame not to do evil, to lie, to slander, and to have their drunken meetings, & the like: but they cannot away to hear of these things. Alas, we cannot but speak against open gross sins, if our hearts be right within us; we hate sin both in our selves and in others, and we cannot but speak against sin, so long as men go on in sin: we desire their leaving and forsaking of sin, and that sin may be odious and hateful to men. And know this, whosoever thou art, that sin must be odious and hateful to thee, if thou wouldst prove thyself a true Believer.

And to shut up this in a word: Wouldst thou make it good to the comfort of thine own soul, that thou art a true Believer? yea, wouldst thou make it good that thou lovest God, and lovest his Truth? Then look thou hate and detest sin, Psal. 97.10. yea all manner of evil, even every known evil and sin. Thou must not hate one sin, and like of another, and haply hate Drunkenness, and love Covetousness, or hate Covetousness, and love Swearing. If thou dost not hate Atheism, thou lovest not God: if thou hatest not Heresy, thou lovest not God's Truth: if thou hate not Sabbath-breaking, thou lovest not the right keeping and sanctifying of it. Hereby try thyself, and look that thou hate every known sin, because it is sin and displeasing to God.

Haply thou wilt say, [Quest.] How shall I know that I hate sin, because it is sin and displeasing to God?

I answer, By two things especially. [Answ.]

First, if no reward can allure thee, nor any punishment force thee upon any known sin, but thou canst willingly rather embrace death, then wittingly sin against GOD.

Secondly, if thou make conscience not only of open and gross sins, but of the very thought of evil, and thou makest as much conscience of sin in secret, as in the open view of the world. Hence thou mayest conclude, that thou dost hate and abhor sin, because it is sin and displeasing to God: and thence thou mayest gather to thy comfort, that thou art a true Believer, and a Child of God, and that thou lovest God, and art beloved of God in the Son of his love, Christ Jesus.

ON that which the Apostle said in the Verse before, that what he would, that he did not, but what he hated, that he did; he brings in two inferences, two conclusions; one in this Verse, another in the Verse following. The sum and substance of his first inference and conclusion laid before us in this Verse, is this, that there was in some sort a good harmony, and a consent between God's Law and his heart, being now renewed by grace, in that he hated and abhorred the evil that was done by him, because it was evil and sinful, and contrary to the Law of God.

And thus he concludes, If I do what I would not, I consent to the Law of God that it is good. But the first of these is true: therefore the second. Now the ground of this inference is this general,

That whosoever he be, that wills not the evil he doth, but disallowes and hates it, and that out of a love, and liking, and respect to the Law of God, and a consent to that, he seeing that evil which he doth, to be contrary to the Law of God, doubtless he approves of the Law of God to be good, and to be the perfect rule of righteousness.

Thus we have the Apostles first inference and conclusion, and the ground of it. Now the words of this Verse need not long to be stood on, touching the sense and meaning of them.

If I do then that which I would not. These words we had in effect before: and the meaning of them is briefly this: If I act and do inwardly in my mind, my will and my affections, and outwardly in my words and actions, that evil that I in part would not do, as I am regenerate, because it is evil, and against the Law of God, then I consent to the Law, that it is good.

(Consent) The word in the Original properly signifies to confess, to witness with a thing, or to speak with a thing to which it is applied. As here, being applied to the Law of God, the meaning is, as if the Apostle had said, I confess the goodness of the Law of God, I subscribe to it, I agree to it, I bear witness with it to be good, I consent, or I assent in my mind and judgment, and in mine heart I approve the Law of God to be good.

By the word (Law) as before, we are to understand the moral Law of God. (That it is good) that is, as before we expounded the word, Vers. 12. that it requires and commands only such things as be good, and forbids the contrary all manner of evil, and shows the good way in which men are to walk to life everlasting. Thus then conceive we the meaning of the Apostle in the words of this Verse, as if he had said,

If I then act and do inwardly in my mind, will and affections, and outwardly in my words and actions that evil, that I in part would not do, as I am regenerate, and as my heart is renewed by grace, and that, because it is evil, and against the Law of God. Surely then, I agree to the moral Law of God, and I bear witness with it to be good, I consent, or I assent to the goodness of the Law of God, in my mind and judgment, and in mine heart renewed by grace, I approve the Law of God to be such a Law, as requires and commands only good things, and forbids the contrary, even all manner of evil, and showing the good way in which men are to walk to life everlasting.

First, hence observe we the Apostles inference, If (saith he) I act and do the evil I would not, the evil that in some sort is against my mind, my will, and my purpose, then I consent to the Law, that it is good; I then assent to the goodness of the Law of God, I approve the Law of God to be such a Law, as requires and commands only good things, and forbids the contrary. Hence note we briefly thus much,

That when men do evil against their purpose and will, [Doct. 1] they do evil, and they would not do it, they have in them a full purpose and resolution, not to sin against God in anything wittingly and willingly, and yet they sin against that purpose, then they consent to the Law of God, then they yield to the Word of God commanding good duties, that it is good, that plainly proves it, and thereupon they may certainly conclude, that they in their minds assent to the good Law of God, and approve of it in their hearts to be good; it is a plain evidence of consent to the goodness of the Law of God, when men do evil, and they would not do it, but they would willingly be freed from doing of evil, and from breaking of the holy Laws and Commandments of GOD.

Thus our Apostle here concludes directly, If I do that evil which I would not, I consent to the Law, that it is good. This I note in a word, to teach everyone of us to try our selves, touching our consent to the Word of God. No doubt, everyone will say he likes the Word of God, and he approves of it, and it were pity of his life if he did not consent to the Truth, and to the goodness of the Word of God. But take heed, whosoever thou art, that thou do not deceive thyself: try thyself by the note now delivered;

Dost thou find, that the evil thou dost, [Use.] thou wouldst not do it, it is against thy purpose and mind? Thereupon thou mayest certainly conclude, that thou dost consent to the Truth and goodness of the Word of God: that is a good evidence indeed, that thou dost approve the Law of God to be good, in commanding good things, and good also in forbidding of evil. But on the other side, if thou find that the evil thou dost, is pleasing to thee, and thou dost wittingly, and willingly, and purposely do any known evil, deceive not thyself, out of all question thou dost not consent to the Truth and goodness of the Word of God; thou mayest think thou givest assent to the Word of God, and dost approve of it in thine heart; but the truth is, there is no such matter, thy doing evil wittingly and willingly, is an evidence against thee, yea, it proves plainly, that thou deniest the Truth and goodness of the Word of God; and if thou go on in that course, thou shalt be punished as one that denies the Truth of the Word of God, and with holds the Truth of it in unrighteousness. Rom. 1.18. The wrath of God shall one day be revealed from heaven against thee, yea, it is a fearful step to the unpardonable sin against the holy Ghost, to deny the Truth and goodness of the Word of God.

and so by degrees fell to that foul sin of Apostasy. Full little do men think of this, that their doing evil purposely and willingly, proves this against them, that they deny the Truth & goodness of the Word of God, and are going on to that fearful unpardonable sin against the holy Ghost: but indeed so it is. And if a men appeal to their own hearts, if they deal truly, their own hearts must needs yield to it, that they doing evil purposely, they deny the Truth and goodness of the Word of God. Doth not thine own heart, whosoever thou art, while thou goest on willfully in sin, say thus to thee, God is merciful, and as it is, Deut. 29.19. Thou shalt have peace, though thou walk according to the stubbornness of thine own heart? And what is this, but to deny the Truth of God, the Word of God, that revealing that God is just as well as merciful? and as it follows, Deut. 29.20. that he will not be merciful unto him, but the wrath of the Lord and his jealousy shall smoke against that man, and every curse that is written in this Book, shall light upon him, and the Lord shall put out his name from under heaven. Therefore take heed of doing evil purposely and willingly.

Consider we further, that the Apostle saith, he doing that he would not, yet he consented to the Law of God, that it was good. And this consent of his, we made a second argument and proof of his regeneration. That therefore he was certainly a man truly regenerate, because howsoever he was over-carried to do that he would not, yet he consented to the Law of God, that it was good.

Now against this, [Object.] there is also objection made. Some do thus object against it; say they, Unregenerate persons may, and do sometimes consent to the Law of God, and they may and do approve of it to be good, yea, sometimes unregenerate persons delight in the Law and in the Word of God, as it is said of Herod, that he heard JOHN BAPTIST gladly, Mar. 8.20. and of Temporaries, such as have only a temporary faith, it is said, Mat. 13.20. that they received the Word with joy. And Heb. 6.5. it is said of Apostates, that they have tasted of the good Word of God. And therefore it is not a true note of the Apostles regeneration, or of the regeneration of any other, that they consent to the Law of God, and approve it to be good.

For answer to this, first know, [Answ.] that unregenerate persons are either openly wicked, being convinced of sin in their consciences; and their consciences galling them for sin, it may be, they acknowledge the Law of God to be good; but how? Surely, as PHARAOH acknowledged the Lord to be righteous, Exod. 9.27. not out of any love or liking of the Law. No: they could wish there were no Law at all, they hate it, because it condemns their sins, and shows them the curse of it due to them for their sins.

As for hypocrites, they outwardly approve of the Law and Word of God, in outward profession only, but they have no true inward love and liking of it, they suffer it not to work on their hearts, and to reform them in their inward affections, they only yield an outward conformity to it, in respect of their ease, pleasure, profit, or the like, but inwardly they reject it, and cast it behind them, Psal. 50.17.

Again, for the instances brought: Herod indeed heard John the Baptist gladly: but if we mark the Text, it was only in some things, he liked of some things John taught, not all that he heard from him; and so he did not thoroughly like of the Word preached by John, but only in part, and that only in some sinister and by-respect. And so also Temporaries, they receive the Word with joy, not out of any love and liking of it, but in respect of ease, or gain, or credit, or the like. And for Apostates, it is true indeed; they taste, and as it were sippe of the sweetness of the Word of God, they touch it, as it were with the tip of their tongues, but they never send it down into their hearts, they digest it not, it is not converted and turned as good nourishment into the substance of their souls, to the true comfort and strengthening of them, and so they have in them but a light and vanishing, and no true sound and solid approbation of the Law and Word of God: And therefore still it remains a true note of the Apostles regeneration, that howsoever he was ouercarryed by his own corruption, to do the evil he would not have done, yet he consented to the Law of God, that it was good.

And it is a true note to others, that they also are truly regenerate, if they find, that though they do the evil they would not do, yet they consent to the Law and Word of God, they assent to it in their minds and judgments, and in their hearts they approve of the goodness of it, and they love, and like it, and cleave to it in their inward affections. In that the Apostle saith, I consent to the Law of God, that it is good; we are given to understand yet further thus much,

That true Believes, [Doct. 2] God's Children, they consent to the Law of God, they have in them not only knowledge of the Law of God, and an assent to it in their minds and in their judgments, but they also approve of it in their hearts, they have in them a true love and liking of the Law of God, and that both in commanding of good things, and in forbidding of evil: so far forth as men are regenerate, they consent to the Law of God, and there is a good agreement between their hearts and the good Law of God, and sin is displeasing to them, and they dislike it, and disallow it, and hate it, because it is against the good Law of God, and good duties are liked and loved of them, and performed by them, because God's Law requires them. Thus it is with all God's Children, and such as are truly regenerate.

Psal. 40.8. David speaks thus, I desired to do thy will, O my God, yea, thy Law is within mine heart. As if he had said, Thy will O Lord, made known to me in thy Law. I do not only know to be holy, and good, and assent to it in my mind and judgment, but I like it, I approve of it, I desire to do it, mine heart is inclined to it, yea, thy Law is within my heart, I willingly embrace it, my heart consents to it, and I find a good agreement between thy good Law and my heart. And again, Psal. 119.127. saith DAVID, I love thy Commandments above gold, yea above most fine gold: I do not only know thy Commandments, and assent to them in mind and judgment, but I approve of them in my heart, and I have an exceeding great love to them. And then he subjoins in the next Vers. 128. I esteem all thy Precepts most just, and I hate all false ways. As if he had said, I have a true love and liking of thy holy Commandments, and that both in commanding of good things, and in forbidding of evil, there is a sweet consent and agreement between my heart, and thy holy Laws and Commandments, in whatsoever they either command or forbid; I like good duties and I perform them, because thy Law requires them, and I dislike evil and sin, and hate it, because thy Law forbids it, and because it is against thy Law. Thus it was with David, and thus indeed it is with all God's children.

And hence it is, that God's children are ready and willing to obey God in anything he commands them, be it never so contrary to nature, and never so hard and harsh to flesh and blood. Gen. 22.2. The Lord no sooner said to ABRAHAM, Offer thine only son ISAAC, even that beloved and dear son, and that with thine own hands, and burn him when thou hast done for a burnt offering, but he without grudging or gain-saying, was ready to do as the Lord commanded him. The Text saith, Verse 3. that he rose up early in the morning to do it, there was in him alacrity and forwardness, to do that which the Lord required at his hands: and so it is in all God's children.

Instance might be given in many other examples, God's children are ready to do the will of God made known to them. The Lord no sooner saith to a child of God, Do this: but his heart answers, I will do it. And again, no sooner saith the Lord, Forebear this, or, Avoid that: but the heart of a child of God answers, I will forbear it, and I will avoid it. And that strongly confirms the truth of the point in hand, that there is a good agreement between the hearts of God's children, and the good Law of God: the reason and ground of it is this:

God's children, [Reason.] and such as are truly regenerate, are borne anew of God, whose Law it is, and they have in them that Spirit, from whom the Law of God was breathed, and who is the Author of the Law and of the Word of God, and that Spirit inclines their hearts to the good Law of God, and makes them love and like it, and yield willing obedience to it. Ezech. 36.27. saith the Lord, I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgments and do them. Yea, that Spirit being powerful in them, makes the Laws and Commandments of God, which to nature are harsh and hard, easy to them, and makes them not to think them hard and grievous, 1. John. 5.3. And therefore hereupon we may conclude, that true Believes, & God's children, have not only knowledge of the Law of God, and do not only assent to it in their minds and judgments, but they also approve of it in their hearts, and have in them a true love and liking of the Law of God; so far forth as they are regenerate, they consent to the Law of God, and there is a good agreement between their hearts and the good Law of God; they dislike and hate sin, because it is against the good Law of God, and they like good duties, and perform them, because God's Law requires them.

Now this serves to discover unto us, [Use 1] whence it is that the holy Commandments of God that are harsh and hard to nature, and to men that are in their natural condition, are in some sort easy to God's children, and that God's children willingly yield to that which God commands, which others wrestle and strive against, and will by no means be brought to bend unto. Surely hence it is, the hearts of God's children being renewed by grace, consent to the Law of God, and there is a good agreement between them and the good Law of God, they have in them that Spirit from whom the Law of God was breathed, and that Spirit makes their hearts, which of themselves are wayward and averse to everything that is good, pliable and inclinable to the good Law of GOD.

Say to an angry furious man or woman, one that is yet in the dregs of nature, Thou must forgive, Thou must love thy Neighbor, Thou must bless them that curse thee, and do good to them that hurt thee; he being yet in his natural state, he cries out, These be things impossible; how can one yield to such a Law? But tell a child of God of these things, and let him understand that this is his duty; and he willingly yields unto it, and his heart consents to the good Word of God; he hath in him that Spirit, that makes men that are as Wolves, Bears, and Tigres, put off their brutish and savage nature, Isai. 11.6, 7.

Again, is it so, that true Believes, God's children, [Use 2] have not only knowledge of the Law of God, and do not only assent unto it, but their hearts also approve of it, and so far forth as they are regenerate, they consent to the Law of God, they dislike and hate sin, because the Law of God forbids it, and they like good duties, because the Law of God requires them? Surely then, this points out a plain difference between God's children, and others that are either openly wicked or hypocrites, for it is far otherwise with them: the ungodly man and the hypocrite may indeed in his mind and judgment assent to the good Law of God, he may, being convinced in conscience, acknowledge such & such things to be good, and such and such things to be evil and sinful; but in the mean time his heart is not inclined to that he acknowledgeth, and his heart approves not of it, because God's Law commands it, and his heart doth not dislike & hate that he knows to be sin, because the Law of God forbids it. No, no: he rather hates the Commandment, and he could wish there were no such Commandment: for example, the Drunkard, being in conscience convinced and pressed with it, will sometimes confess Drunkenness to be evil, yet his heart dislikes it not, his heart is not inclined to hate that sin, but he could rather wish there were no Word of God against that sin. Yea, if we observe it, and if the ungodly and hypocrite themselves do observe it, they shall find, that they neither do any good thing, nor eschew any evil, because the Law of God commands the one, and forbids the other, but they ever have respect to gain, or credit, or pleasure, or pain, [Note.] or the like;

and it may be, they know God to be of infinite Majesty and Power, and that none is able to endure the fierceness of his wrath; it may be, these things a little touch them when they hear of them; but it is only, because they would escape the wrath of God and his judgments, and so it is still themselves that they love: if there were neither heaven nor hell, they would not care for God, nor for the Word of God.

But on the other side, true Believes, and God's children, they obey God in his Word, out of a love to God, and their souls are not so dear to them, as the Name of God is to see that glorified; and they, as it were, carry their lives in their hands, and they are ready to yield them up to the glory of his Name, and they consent to the Law of God in their hearts, and they dislike & hate sin, because the Law of God forbids it, and they like good duties, because the Law of God requires them. And thus it must be with thee, if thou wouldst make it good to the comfort of thine own soul, that thou art a child of God.

Haply thou wilt say, [Quest.] How shall I know that I dislike and hate sin, because the Law of God forbids it; and that I like good duties, because the Law of God requires them?

I answer, By this thou shalt certainly know it: [Answ.] If thou find thine heart equally affected to all and every Commandment of God, and that thy heart is equally inclined to the keeping of all and everyone of God's Commandments, and thou dost not think anything that the Word of God commands or forbids, to be light, or that the doing or not doing of it is a trifling sin, but thou makest conscience of the least evil and sin; not only of Theft, Murder, and such like, but of Sabbath-breaking, of Swearing by Faith and Troth, of Vanity in apparel, and such like: if thou think thou dost dislike sin, because it is forbidden in the Law of God, & thou lovest good duties, because the Law of God requires them, and yet thou art partial, in doing good, and avoiding evil; thou makest choice of what good thou wilt do, and what evil thou wilt avoid; thou abstaynest from Murder and Theft, and yet makest no conscience of Sabbath-breaking, Open railing, and haply thou givest to the poor, and yet thou art careless of other good duties, thou deceivest thyself, that will yield thee no true comfort: for as I am. 2.11. There is the same Lawgiuer, and he that commands one thing, commands another, and he that forbids one thing, forbids another: and if thou wittingly and willingly break one Comandement, thou art guilty of all, Vers. 10.

If then thou wouldst be sure, that thou dost dislike sin, because the Law of God forbids it, and that thou likest good duties, and performest them, because God's Law requires them, then never rest, till thou find that thou art equally affected to every Commandment of God, and that thou art equally inclined to the keeping of all and everyone of God's Commandments, and that thou dost not think anything, that the Word of God commands or forbids, light and trifling, but that thou makest conscience of the least evil and sin.

Last of all, [Use 3] is it so, that true Believes, and God's children, do not only know the Law of God, and assent to it in their minds, but their hearts also approve it? Surely then, their case must needs be fearful that are ignorant of the Law of God. Can they yield consent of heart to the good Law of God, & approve of it in their hearts, that are ignorant of it? It is not possible. Consider this all you that are ignorant of God's Law, you cannot comfort yourselves with this, that you are God's children. No, no: God's children not only know the Law of God, but they also approve of it in their hearts: now you are so far from that, as you know not the good Law of God, and so your case is fearful. Oh then labor you for knowledge of the Law of God, whilst you have time and means, that so you may approve of it in your hearts, and yield sound obedience to it both in heart and life.

IN this Verse we have the second inference and conclusion laid before us, that the Apostle brings in on that he said Verse 15. that the good he would, that he did not: but the evil he hated, that he did. Thereupon the Apostle concludes in this Verse on this manner: If I hate the evil I do, then I being renewed by grace, do it not. And he further shows what it was that did it, namely, the sinful corruption that still in part remained in him. But (saith he) sin that dwelleth in me, that doeth it. And this inference the Apostle delivers with a note of difference, in respect of himself, comparing his present state with his former, that now it was not with him, as in former times, and he saith, Now then, it's no more I that do it: not barely, then it is not I, but, then it is no more I that do it, but the sin that dwelleth in me.

Now then, it is no more I that do it, but the sin that dwelleth in me. Here to make up the full sense, those words used in the Verse before (if I do that which I would not) are to be resumed and repeated, they being the common antecedent to both the Apostles inferences and conclusions: As if he had said, If I do that which I would not, then it is no more I that do it. It is no more I; that is, It is no longer I, as I am now renewed by grace, and in the state of regeneration, it is not any longer I, as I am regenerate, and so far forth as I am regenerate that now do it: (do it) that is, that evil that I would not, and that evil and that sin that I hate (but the sin that dwelleth in me, that doeth it.)

(Sin) is here taken as before, for sinful corruption, the corruption of nature, or inborne sin (that dwelleth in me.) This Phrase is Metaphoricall, it is borrowed and taken from Householders, from such as have their certain abode and residence in a place or house, and do there busy themselves, and exercise their power and authority, and it signifieth the true and powerful presence of sin, and the strong working of it, as the Spirit of God is said to dwell in true Believes, Rom. 8.9. 1. Cor. 3.16. signifying the true powerful and working presence of the Spirit in them: and so Satan with seven other spirits is said to return to the house whence he came, and to enter in, and to dwell there, Matth. 12.45. that is, more powerfully and more strongly to take possession of that man. And so the Apostles meaning, in saying, sin that dwelleth in me, is this, The sin that is still remaining and abiding in me, and hath a powerful and a working presence in me, even forcibly crossing the motions of the Spirit in my heart, and haling and pulling me to evil and sin. Thus then briefly conceive we the Apostles meaning in this Verse, as if he had said,

And again if I do that evil, which I would not, and that evil that I hate, then it is no longer I, as I am regenerate, and so far forth as I am regenerate, that do that evil, but the sinful corruption, the corruption of nature, that is still remaining and abiding in me in part, and hath a powerful and working presence in me, even forcibly crossing the motions of the Spirit in my heart, and haling and pulling me to evil, that is it that doth the evil that is done.

Here again observe we the Apostles inference, mark his conclusion here brought in on his former antecedent, thus he concludes: If (saith he) I do the evil which I would not do, If I do that evil that is against my mind, my will, my purpose and resolution, as I am now regenerate, then it is not I that do it, but it is the sin that dwells in me that doth it, that is his inference. Hence note we further thus much,

That when men do evil, [Doct. 1] and they would not do it, the evil they do, is against their mind, their will and their holy purpose, they resolve not to sin against God in anything wittingly and willingly, and yet they are ouercarried by the strength of corruption, and do sin, then it may be truly said, It is not they that sin, and the evil done by them, may in some sort be said not to be their sin. If the thing be rightly understood, and not misconceiued, and if a man or woman be able to say with the Apostle, and that truly, I do the evil I would not do, then he or she may also conclude with the Apostle, and truly say, It is not I that do it, but the inbred corruption that still in part abides in me, that doth it: and to this agrees that of John, 1. John. 3.9. It is a plain Text to this purpose: Whosoever (saith he) is borne of God, sinneth not: for his seed remaineth in him, neither can he sin, because he is borne of God. Whosoever is borne of God, sinneth not. Why? may some say, there is no man living on the face of the earth but he sins. And Saint John himself saith, 1. John. 1.8. If we say that we hane no sin, we deceive our selves, and the truth is not in us.

What is then his meaning, when he saith, Whosoever is borne of God, sinneth not? Surely this: When they that are truly regenerate and borne anew of God, sin, it is against their mind, and against their purpose, they would not so sin; and so indeed it is as if they sinned not: and it may be truly affirmed of them, being rightly understood, it is not they that sin, but the corruption of nature that still in part abides in them: and the reason of this may easily be rendered; this it is:

That part in man that is truly regenerate, [Reason.] never sinneth. Now from that part being the better part, they have their denomination, and are called regenerate persons: and when men are once truly regenerate, they never after that are termed sinners, enemies to God or ungodly, unless it be when they humble themselves in a free and sound confession of their sins to God: but they are called just and righteous, good, and holy, godly, and new creatures, and the like, as Psal. 37.37. Pro. 10. in many Verses: and so that part that is truly regenerate not sinning, and they taking their denomination from that part, it may be truly said, that they that are borne of God, and truly regenerate, sin not: and we may hold this as a certain truth, when men do evil, and they would not do it, the evil they do, is against their mind and purpose, that then it may be truly said, being rightly understood, it is not they that sin and do evil, but it is the inbred corruption, that still in part abides in them, that doth it. Now then to make use of this, first,

This Truth meets with that fond conceit of some, [Use 1] who though they give themselves over to all carnal lusts of their own hearts, yet foolishly thus think to excuse themselves, that it is sin that doth evil, and not themselves, as those foolish, phanaticall and fantastike spirits the Familists, of all erring spirits the most gross, they make no conscience of Swearing, of Lying and Equiuocating, of Sabbath-breaking, of Drunkenness, of Whoredom and filthiness, they make no bones of any foul sin, and yet they think to excuse themselves by this, that (forsooth) it is the flesh that sinneth, and not they, and they think so to shift off the matter, by laying the burden on the flesh: and so common Drunkards, filthy Adulterers, common Swearers, and the like, they think to excuse and cloke their wicked and vicious life with this, that they do not the evil, but sin that dwells in them. Now, such persons, both Familists and others, do most wickedly abuse this holy sentence of the Apostle, It is no more I that do evil, but sin that dwells in me.

The doctrine delivered shows plainly, that this sentence cannot agree to such persons: for why? they cannot say and speak the truth, that they do evil, and they would not do it, and the evil they do is against their mind and purpose, and that they hate the evil they do. No, no: there is no such matter in them, they do evil wittingly and willingly, yea, they rush into sin, as the barbed horse rusheth into the battle. Ierem. 8.6. And therefore they cannot thus plead excuse, and thus shift off the matter, that it is not they that do evil, but sin that dwells in them. If they so do, they abuse this holy sentence, and they misapply it, and it will not serve their turn. If thou wouldst find comfort in this holy Sentence, and apply it to thyself with comfort, thou must be able to say with the Apostle, The evil I do, I would not do, I allow it not, nay, I hate it: and then indeed thou mayest say with comfort, It is not I that do evil, but the sin that dwells in me.

And this indeed is a sweet comfort to God's children, their own hearts witnessing with them, that the evil they do, they would not do it: they may then say, It is not they that do it, but sin that dwells in them, and the evil done by them may in some sort be said not to be their sin, if it be rightly understood: and so, to drive the point to a second use,

Is it so, that evil done by the regenerate, [Use 2] in some sort is not their sin, they being unwilling to do it? Surely, then much less is the evil to which they only are tempted, and to which they yield not, much less is that their sin. Here is then comfort for such as are tempted to strange evils, and whom Satan doth vex with fearful suggestions; as to blaspheme God, to deny God, or any way to think amiss of God: do they thereupon think amiss of themselves? do they thereupon hold themselves most vile wretches? do they beat back the temptation? Surely, then it is not their sin: even the best may be tempted to most horrible sins. What more fearful, then to worship the Devil in person? Yet to this sin was Christ himself tempted, Matth. 4.9. Therefore be not thou discouraged, though thou be tempted to most gross and odious sins, if thou yield not unto them.

Observe we further, the Apostle saith, It is no more I that do it, but the sin that dwelleth in me. He saith not barely, It is not I that do it, but, It is no more I, I find now a difference in myself, from that it was wont to be with me in doing evil, It was heretofore I that did evil, but now it is not I that do it, but the sin that dwelleth in me.

Hence we may gather a manifest difference between [Doct. 2] God's children, and such as be unregenerate, in doing evil: God's children, they sin no more, it is no more they that sin, that is, they sin not wholly with full consent of will, because they have in them not only flesh, but Spirit; not only corruption but grace also: but unregenerate persons, they sin wholly with full consent of will, and it is they that do the sin, and the evil that is done by them, they do it indeed, they pour out themselves to sin. Jude Epist. verse. 11. They walk after the lusts of their own hearts, because they are wholly and altogether flesh and corruption. And this difference between the regenerate and unregenerate in sinning, we find put down in many places of Scripture.

If then for the use of it, [Use.] thou wouldst prove thyself a child of God, thou must find it thus with thee, that thou art able to say, The evil that is done by thee, it is not now thou that dost it, but sin that dwells in thee: and know this for a truth,

but he is ever able to say, It it not I that do it, but sin that dwelleth in 〈◊〉 . Labor thou to find it thus with thee, if thou wouldst make it good to the comfort of thine own soul, that thou art a child of God.

Now further, in that the Apostle adds, but sin that dwelleth in me: that is, as we shown, sinful corruption, the corruption of nature that still remains in me in part, and hath a powerful and working presence in me, even forcibly crossing the good motions of the Spirit, and haling and pulling me to sin. Hence we are given to understand thus much,

That the best of God's children, [Doct. 3] even the most holy and most regenerate that live on the face of the earth, are not freed from the inhabitation of sin, from the in-dwelling of sin. Howsoever it is true, that corruption of nature remains not in God's children, in the full force and strength of it, as it doth in the unregenerate, and doth not reign in them, yet the relics of it are still abiding in them, and it hath still a powerful working presence, crossing them in good things, and haling and pulling them to sin; it is still as a bold, saucy, & troublesome Inmate, it dwells in them, and shall dwell in them so long as they live in this world.

And to this purpose we have many plain evidences of Scripture, Pro. 20.9. Who can say, I have made mine heart clean? I am clean from my sin? I am in this world without all relics of natural corruption? As if he had said, None can say it. Eccles. 7.22. saith the Preacher, There is no man just in the earth, that doth good, and sinneth not. Gal. 5.16. Walk in the Spirit, and ye shall not fulfill the lusts of the flesh. He saith not, The lusts of the flesh shall not be in you. No: but, You shall not fulfill them. And he subjoins, Vers. 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary one to the other, so that ye cannot do the same things that ye would: The flesh is still in you, and it wrestleth & striveth against the Spirit; even forcibly crossing the good motions of the Spirit, haling you to sin. I am. 3.2. In many things we sin all, even we all, and everyone of us without exception, do sin in diverse things. These and many other testimonies of Scripture do plainly prove the point in hand, that howsoever the corruption of nature remain not in God's children, in the full force & strength of it, yet it still abides in them in part, and hath still a powerful and working presence in them, crossing them in good things, and haling and pulling them on to evil; it is still an In-dweller in them, and shall dwell in them so long as they be in this world.

And this may be further cleared and confirmed, [Reason.] in that God's children are subject to many chastisements and afflictions, yea, to mortality and death: for surely, it could not stand with the justice of God, to lay afflictions and chastisements on his children, and they could not be subject to mortality and death, their souls could not part from their bodies, if there were not corruption and sin still abiding in them; that is it that makes them subject and liable to chastisements and to death it self. And therefore this is a certain truth, that the best of God's children, even the most holy, and most regenerate that live on the face of the earth, are not freed from the inhabitation of sin; it is still as a bold and troublesome In-mate dwelling in them, and shall dwell in them so long as they live in this world.

Now then, [Use 1] this being a truth, it serves to over-turn some erroneous and false opinions both of Papists and others; as first, that of the Papists, That by Baptism, original corruption is utterly abolished, and quite taken away: so they hold and teach. Now that opinion cannot stand with this truth, That the best of God's children, and the most regenerate that live on the face of the earth, have sin still dwelling in them in part; and this Truth also meets with that proud conceit of the Familists & others, that hold, that a perfection of inherent holiness may be attained to in time of this life; and they brag of such a perfection of purity and holiness already attained to in themselves, as that they need not any further to be purged from corruption. This is a proud conceit, and a most idle and a wicked fancy, & it cannot stand with the Truth of God now delivered, That the best and most holy that live on the face of the earth, have sin still dwelling in them, and have still need to be renewed in the Spirit of their minds in the purest part of their souls, Ephes. 4.23. And they that find not sin still crossing the good motions of the Spirit in them, and haling them unto sin, know not themselves, they are not acquainted with their own state and condition.

Again, is it so, that the best of God's children, [Use 2] even the most holy and most regenerate that live on the face of the earth, are not freed from the in-dwelling of sin, but have sin as a bold and troublesome In-mate dwelling in them, disturbing and troubling them, and crossing them in good things, and haling them to sin? Then be not thou too much dejected and cast down, when thou feelest corruption still in thee, crossing thee in good purposes and good things, and haling thee on to sin; it is a thing that many times troubles and disquiets a poor soul, even an honest and good hearted Christian man or woman, that he or she are crossed in good purposes, and in good things, and are either hindered from doing of them, or they do them untowardly, and they are sometimes hailed to do evil.

Oh this troubles them, and this sometimes makes them to call their state into question: Thou mayest remember, whosoever thou art, thou hast still corruption dwelling in thee, and it shall dwell in thee so long as thou art in this world, and it is a bold and a saucy In-mate, it will be troublesome to thee, it will be busy with thee in the best purposes and actions, and it will cross thee in good things, and hale and pull thee on to sin.

Therefore think on this: and though thou hast cause to be humbled, and to labor and strive against the corruption of thy heart, yet thou hast no cause thereupon to be utterly dejected and cast down. No, no: it is no otherwise with thee, then with the dearest of God's children, so long as they are in this world: and know this for thy comfort, that it is a mercy of God, that thou art troubled for sin dwelling in thee, and crossing thee in good things; thousands in the world are not troubled for sin reigning in them, and exercising dominion over them, and holding them as slaves under the power of it, they think it nothing to be under such a lord, who indeed can pay them no better wages, but the damnation of hell: and therefore bless God for it, that he hath opened thine eyes to see thy corruption: and be watchful over thine own heart, in regard of corruption still dwelling in it.

On the ground of doctrine now delivered, [Use 3] God's children must further learn to look warily to themselves, and they must take heed they be not circumvented by Satan, they have a treacherous foe, that still continually lies in wait to betray them into the hands of the Devil, and that as near as may be, even in their own bosom, the corruption of their own hearts: and therefore it behoues every child of God to be very watchful and circumspect: and the best and most holy, and such as have the greatest measure of grace, may not be secure and confident on that strength, and think that they are so furnished with grace and strength, that they are out of danger, at least, of being over-taken with any foul and gross sin. No, no: they must take heed of that; if a man have an In-mate, an In-dweller, that he knows is ready to cut his throat, and watcheth every opportunity that is offered, to do him a mischief, without question he will be sure to have an eye to that In-mate, and he will watch him, and take diligent heed of him, lest he do him hurt, before he be aware.

Surely, this is the very case of us all; and the best of God's children have sin in them, that is, such an In-mate, as is ready on any opportunity offered, to cut the threat of our souls; yea, sin is such an Inmate, as God's children cannot be rid of, they cannot be freed from, so long as they live on the face of the earth.

It saith to them, as Ruth said to Naomi, Ruth. 1. verse. 16, 17. Whither thou goest, I will go, and where thou dwellest, I will dwell: where thou diest, will I die, and there will I be buried: nothing but death shall part us, and sunder us quite one from another. Therefore God's children had need to be vigilant, and wary, and circumspect, lest they be circumvented. And indeed whosoever seeth his own corruption, truly he will be sly and wary of the very appearance of evil: and none are more careless and secure then they that see not their in-dwelling corruption.

yet being privy to his own in-dwelling corruption, He made a covenant with his eyes, Job 31.1.

And thus it ought to be with all God's children; they are to make covenants with their eyes, ears, and all the parts and members of their bodies, and to watch over their hearts narrowly; they have a secret foe that dwells in them, ready to betray them into the hands of Satan, who seeks their destruction; and therefore they cannot be too heedful and watchful over their own hearts, in regard of in-dwelling corruption, and especially they are to watch over them in time of prosperity, and when they have abundance of outward things: for then they are in greatest danger to be surprised, and over-taken with pride, deadness of heart, self-love, and the like, Pro. 1.32.

IN this Verse, our Apostle falls on the second degree of the Spiritual combat between the flesh and the Spirit, in them that be truly regenerate, still insisting in his own example; and having shown before, that by sin he was brought to do the evil he would not, that being the first degree of the spiritual conflict; Here he comes to the second degree of it, and shows that he by sin was hindered from doing the good which he would. And this is propounded Verse 18. and proved first by the contrary effects, Verse 19. and then by the contrary causes, the Law moving to good, and he thereunto consenting, and sin hindering him, Verse 20, 21. that is the general matter of the 18, 19, 20, and 21, Verses.

Now touching the dependence of the 18. Verse on foregoing matter, thus it is, the Apostle having said in the Verse before, that find welt in him, in the first words of the 18. Verse, he confirms that by his own experience and knowledge, that he knew it, and found it to be so in himself, and he affirms on his own knowledge, that in him there was no good thing dwelling: & therefore sin dwelling in him (expounding his own meaning, lest he should be mistaken, in saying, that in him dwelt no good thing, namely thus, that he meant in his flesh:) for, saith he, I know that in me, that is, in my flesh dwelleth no good thing, and then he further explains and confirms the Proposition, that in him, that is, in his flesh dwelt no good thing, by an Argument from the effect of sin in himself, namely, the doing of good hindered that he could not perform it; he saith he was hindered in doing good, so as he found no means to perform it; and he further amplifies that effect, by his will to good, as he was now regenerate, that indeed he willed good, as he was now in the state of regeneration, but he found no power in himself to perform it: for, saith he, to will is present with me, but I find no means to perform that which is good: and that could be from no other thing, but from sin dwelling in him.

We have then in this Verse laid before us, first, a Proposition, wherein the Apostle affirms on his own knowledge, that there was no good thing dwelling in him, namely, in his flesh. And secondly, a confirmation of that Proposition, from the effect of sin dwelling in him, hindering him in doing of good, amplified by his will to good, as he was now regenerate: That howsoever there was in him, as he was now regenerate, a will to good, yet he found no means to perform it. Of these in order, and first, of the Apostles Proposition. For I know, that in me, that is, in my flesh dwelleth no good thing.

For I know. I know, saith the Apostle, that is, I am privy to it, and well acquainted with it, and I frankly and freely confess and acknowledge it, as a thing well and certainly known to me so to be, (that in me) this the Apostle expounds himself in the words following, that is, in my flesh. Now the word Flesh, is not here to be taken for the external part of man, the fleshy lump of the body, nor as sometimes it is in Scripture, for the human nature, as John. 1.14. The Word was made flesh: but for the corruption of nature, or for the part unregenerate: and that throughout, in all the powers and faculties of the soul, it signifies not only, as the Papists teach, sensuality and the corruption of the inferior parts of the soul, but the corruption also of the mind, understanding, and will: therefore the Apostle saith, Rom. 8.7. The wisdom of the flesh is enmity against God: which must needs be understood of the very best parts of the soul, wherein wisdom is seated: and Coloss. 2.18. the Apostle speaks plainly, and gives fleshliness to the mind rashly puffed up with his fleshly mind, with his carnal corruption, and unregenerate mind. (Dwelleth) that is, as before we shown, abideth, and hath a powerful and working presence (no good thing.) By Good in this place, we are not to understand natural good, which is the object of the natural appetite, nor yet moral good, which is sometimes apprehended of natural reason, being in full force and strength; but spiritual good, even that which is spiritually holy and good, and is pleasing to God, that good is here meant. Thus then conceive we the meaning of the Apostle in these words. For I know, that in me, that is, in my flesh dwelleth no good thing: As if he had said,

For I am privy to it, I am well acquainted with it, and I freely and frankly acknowledge it so to be, that in me, that is, in my corrupt nature, and so far forth as I am unregenerate, there is nothing that is truly & spiritually good and holy, nothing that is pleasing to God, remaining and abiding; there is no such thing hath any residence or abode, or hath any powerful and working presence in any power or faculty of my soul.

We are here to mark, that the Apostle doth not barely affirm this of himself, that in him, that is, in his flesh there was no good thing dwelling: but he affirms it on his own knowledge, he saith, I know it, I am privy to it, I am well acquainted with it, and I freely acknowledge it. Hence two things are offered to us; I will speak of them in order, as first this, hence we are given to understand,

That God's children, [Doct. 1] and as many as are truly regenerate, they are privy to their own corruption, still in part abiding in them, they are well acquainted with it, that in their corrupt and unregenerate nature, so far forth as they are unregenerate, there is no goodness, they are not ignorant of it, but they know it well, and they see it, and well discern it, that there is no good thing in themselves, as of themselves, but that all the goodness they have in them, is of grace, and merely of grace, as the Apostle speaks plainly, speaking of himself, 1. Cor. 15.10. saith he, By the grace of God, I am that I am. As if he had said, I have no goodness in me as of myself, but all the goodness I have in me, is merely of grace: and 2. Cor. 3.5. he saith, We are not sufficient, We are not able of our selves to think anything that is truly good as of our selves, but our sufficiency is of God, it is merely of God, and of his grace, that we are able to think a good thought, of our selves, we cannot think anything that is truly good. This the Apostle was privy to, and this he was well acquainted withal. And so indeed are all God's children, and such as are truly regenerate, they are privy to it, they are well acquainted with it, they see it, and well discern it, that there is no good thing in themselves, as of themselves, and that in their unregenerate part, there is no good thing dwelling: And the reason of it is this,

God's children, and such as are truly regenerate, [Reason.] they have in them the Spirit of grace, and the Spirit of discerning, even that Spirit that enables them to spy out and discern the hidden corruption of their hearts, even the relics of it still abiding in them, and their eyes are anointed with eye-salve, spoken of Revel. 3.18. their eyes are opened, and they are truly inlighted, and they are made able to see and discern what is in them, & so they come to be privy to it, and to be well acquainted with it, that there is no good thing in themselves, as of themselves. Now then for the use of this, first,

It discovers whence it is that most men in the world are highly conceited of themselves, [Use 1] and think that there is some goodness in them by nature; yea, in this point men by nature are Popish; as the Papists do, so do they, they magnify nature, and they are conceited of their pure naturals, and they think if they live a civil honest life, they are not to be taxed for anything, they are in an happy case, yea, poor blind ignorant souls stick not to stand on their good hearts, and on their good meaning, and good dealing, and to think they shall be saved for these things. Now whence is this? Surely, from hence; they are not regenerate, they have not the Spirit of grace and of discerning, their eyes are not anointed with the eye-salve of the Spirit, and so they think as the Church of Laodicea did, Revel. 3.17. that they are rich, and increased with goods, and have need of nothing, and know not that they are wretched, and miserable, and blind, and poor, and naked; their eyes are not opened as the eyes of God's children be, to see and discern that there is no good thing in them, as of themselves, and it is a plain evidence against men whosoever they be, that think they have some goodness in them, of themselves, and that think they are so purged from the corruption of sin, as that they have no more remaining in them, that they know not themselves, and as one saith well, they are Noni homines, they are new and strange men indeed, that is, they are notable hypocrites.

Again, [Use 2] is it so, that God's children, and as many as be truly regenerate, are privy to it, and well acquainted with it, that there is no good thing in themselves, as of themselves? do they see it, and do they well discern it? Then do not thou fancy to thyself, that thou art a a child of God, unless thou find it thus with thee, that thou seest and discernest the hidden corruption of thine own heart, and that thou art well acquainted with it, that there is no good thing in thee as of thyself. Everyone of years and discretion, can take notice of foul open sins; but few see & discern it, and few are thoroughly acquainted with it, that there is no good thing dwelling in them; and if thou once come to see it, and well to discern it, and complain of it, that there is no goodness in thee, and if thou come to be thoroughly acquainted with thine own blindness of mind, deadness of heart, and the like, and see these things in thyself with grief, and complain of them, that is a good complaint, it seals up comfort unto thee, it is a plain evidence that thou art a child of God: for thus indeed it is with God's children, and with as many as are truly regenerate. Now the second thing offered from hence, in that the Apostle saith, I know that in me (that is) in my flesh dwelleth no good thing, I know it, I am privy to it, and I freely acknowledge it, is this,

That God's children are not only privy to it, [Doct. 2] that there is no good thing in them, as of themselves, but they are ready to acknowledge it on any just occasiō, they dissemble not the weakness of their unregenerate nature, but they are ready to acknowledge it freely and ingeniously, whensoever it may make for the glory of God, and the good of others, yea, God's childrē are ready to shame themselves in laying open their sinful infirmities, yea in charging on themselves foul sins, whereof they have been guilty, when it may be for God's glory, or any way for the good of others. Thus did the Apostle 1. Tim. 1.13, 14, 15.

This then for the use of it shows, [Use.] that it is a wrong and an imputation falsely and unjustly cast on God's children, that they are conceited of their own holiness, and that they think themselves holy and pure. Alas, there is no such matter: God's children are privy to that in themselves, which the world cannot charge them withal, and they are ready to acknowledge it as occasion is offered, and they do most of all others abase and condemn themselves, and though they know nothing by themselves, in regard of any gross sin, as the Apostle saith, 1. Cor. 4.4. yet they dare not stand on that, but still condemn themselves, being privy to it, that there is in them matter enough deserving condemnation.

In the next place observe we, that the Apostle affirms this of himself, that there was no good thing dwelling in him, as a proof of that which he said in the Verse foregoing, that sin dwelt in him: he proves it by this, That there was in him, namely, in his flesh, no good thing dwelling and abiding. And thus he reasons, There is in me, that is, in my flesh, no good thing dwelling; therefore sin dwells in me. This manner of reasoning points out thus much to us,

That where there is no good thing dwelling, [Doct. 3] there sin dwells. In whomsoever there is no goodness, no holiness abiding, in them sin and corruption hath certain residence and abode: yea such men as have in them no holiness nor sanctification at all in them, there is nothing but sin and corruption abiding, and that throughout in all the powers of their souls. Men and Women may please themselves in a conceit of some goodness in them, and think that they are of a better temper and better nature then others, and that they have more goodness in them then others: because haply they are not troubled and annoyed with such particular corruptions as others are; but indeed, unless they be renewed by grace, and have true holiness & sanctification in them, they do but deceive themselves: that they are not troubled and annoyed with those particular corruptions that others are, is but from restraining grace, the Lord moderating and bridling their corruption, that they break not forth; indeed and truth they have nothing but sin and corruption abiding in them, in all the powers and faculties of their souls. For why? Every man and woman in the world is either regenerate or unregenerate; everyone is either in his natural state and condition, and bears the image of old Adam, and the image of Satan, or else is translated & set out of that state, and is renewed according to God's Image, and in some measure bears the Image of God; there is no medium: no middle nor indifferent state and condition between these two.

And hence it is, that we are often in the Scripture exhorted to cast off, or put off the old man, and to put on the new, as Ephes. 4.22, 23, 24. Cast off (saith the Apostle) the old man, and put on the new man, which after God is created in righteousness and true holiness. And Coloss. 3.9, 10. Lye not one to another, seeing that ye have put off the old man with his works, and have put on the new which is renned in knowledge, after the Image of him that created him. Plainly teaching us, that there is no middle state and condition between these two. A man or woman is certainly either regenerate or unregenerate, and bears either the image of the old man with his works, or the Image of God. And therefore such men or women as have no true holiness nor sanctification in them, there is nothing but sin and corruption abiding in all the powers and faculties of their souls.

And this I note, [Use.] to show that many deceive themselves; many in the world please themselves exceedingly in a kind of harmlessness and civility, in that they are of an harmless disposition, and in that they are not given to such foul and gross sins as others are. Oh, herein they bless themselves, and in this respect they think themselves in a marvelous good case. Alas, if men have no better ground of comfort then this, this is but a poor evidence of comfort; for this they may be by restraining grace. Art thou then of an harmless disposition? It is well thou art so, it is God's mercy thou art so, I deny it not. But what holiness and sanctification hast thou in thee? Art thou, notwithstanding thy harmless disposition, ignorant of the will and ways of God? Hast thou in thee no true zeal to God's glory, no true love to God, to his Word and Ordinances, to his Children? Dost thou find no new quality of grace and holiness wrought in thee? Deceiue not thyself, thy case is not good, thy harmless disposition is only from the over-ruling hand of God, moderating and bridling thy corruption, and indeed there is yet nothing but sin and corruption abiding in all the powers & faculties of thy soul, and as yet thou bearest the image of Adam; Therefore rest not in that, but if thou wouldst have ground of true comfort, never rest till thou find that there is some new goodness and holiness wrought in thee, that thou art truly enlightened, that thou hast in thine heart a true love of God, a true delight in good things; and that indeed will minister true and sound comfort to thy soul.

Now further, in that the Apostle here affirms of himself, that in him, that is, in his flesh, in his corrupt and vnregenerte nature, and so far forth as he was unregenerate, there was no good thing dwelling, he being a man truly regenerate, and endued with a great measure of grace, he gives us to understand, how it is with the best and most regenerate: and the point hence is this,

That in the best and most regenerate that live in this world, [Doct. 4] there is no goodness of themselves, howsoever there is much goodness in them, and they have many graces and good things in them, as they are regenerate and renewed by the Spirit of God, yet as they are still in part flesh, in that flesh of theirs, and in that part of them that is yet unregenerate, there is no good thing to be found, there is no goodness in any power or faculty of their souls, no, not in their minds, so far forth as their minds be unregenerate: and hence it is that the Apostle saith, 1. Cor. 13.9. that true Believes know but in part: and of himself he affirms as much, [ 12] Vers. 12. I know in part. True Believes are but in part enlightened, and so in part, and so far forth as their minds are not enlightened, there is no sound knowledge of God, nor of his will in their minds. And hence it is, that the best and dearest of God's children we read of in the Scripture, have acknowledged themselves to be vile, filthy, and unclean, as Isai. 64.6. saith the Prophet, We have all been as an vucleane thing, and all our righteousness is as filthy clouts: even I am unclean as well as others. And Job 9.31. Job saith, His own clothes made him filthy.

Whence it is clear, that howsoever these holy Servants of God and his dear children, were men that had the Spirit of grace and sanctification in a very ample and large measure, yet they found that there was no goodness in them as they were unregenerate, but rather much filthiness, and much uncleanness, polluting and defiling the best of their actions. And thus indeed it is with the best of God's children, and the most regenerate that live in the world, in their flesh, and in that part of them that is unregenerate, there is no good thing to be found; and the reason is plain, namely this,

Nature, in regard of the corruption of it, [Reason.] not altered nor changed, nor wrought on by grace, is still like it self, there is no goodness in it, no, there is nothing in it but corruption, even a proneness to all evil, and an untowardness and auersnesse to all good things, and the best things in corrupted nature and in the flesh, as the Apostle saith, Rom. 8.7. The wisdom of the flesh is enmity against God.

Now God's children, so far forth as they are still in part flesh and not regenerate, they are not altered and changed, nor wrought on by grace, but the flesh that remains in them in part, still continues flesh, and it is still corrupt and naught: and therefore hereupon we may conclude, that howsoever God's children, and such as are truly regenerate, have many graces and good things in them, as they are regenerate and renewed by grace, yet as they are still in part flesh, in their flesh, and in that part of them that is yet unregenerate, there is no good thing to be found.

Now then first, [Use 1] is it thus with God's children and such as are truly regenerate, that in their flesh, and in their unregenerate part, there is no good thing to be found? What good thing then, I beseech you, can there be found in unregenerate persons, and in such as are yet in their natural condition? Is it possible that they should have anything that is truly good in them? No, no: it is altogether impossible, and it is erroneous and false which the Papists hold and teach, That men, before Regeneration, have so much goodness in them, as they are able to prepare themselves to receive grace, yea, to do good works that may please God, and merit of congruity, as they speak. This is a foul and gross error, if men that are truly regenerate have no good thing in them, as they are yet flesh, and so far forth as they are unregenerate, certainly such as be unregenerate, cannot possibly have anything that is truly good in them, they being altogether flesh, and nothing but flesh, neither can they do anything truly good and pleasing to God. Things that are good they may do, but as they are done by them, they are not good, nor pleasing to God, much less do they merit anything at the hands of God; for their flesh and their corrupt nature is the ground of all that they do; and so the things done by them, though good in themselves, yet as they are done by them, they are sins. Therefore we are to renounce it as an untruth, and Popish error, that men, before Regeneration, are able to prepare themselves to receive grace, and to do good works pleasing to God, and meriting of congruity.

Again, [Use 2] is it so, that howsoever God's children have many good things in them, as they be regenerate, yet as they are still in part flesh, there is in that flesh of theirs no good thing to be found. Surely then, God's children must know they have cause to be humbled for their best actions: for why? their flesh will be meddling in their best works, and the best things they do, come in part from the flesh: and so far forth as anything done by God's children comes from the flesh, it savors of the flesh, and it is evil, and they have cause to be humbled for it; yea, on the ground of doctrine now delivered, God's children must further learn to keep their hearts and minds exercised on good things, & they must look that they exercise that grace and that holiness that is in them:

and there is no good thing in that, and that will certainly bring forth nothing but evil.

And hence it is, no doubt, that God's children are many times foiled and overcome of temptation to sin, because they keep not that grace that is in them, stirring, and working, and in exercise: for it is either through want of grace, or weakness of grace, or through want of the exercise of grace, that men fall into sin; for, if grace be not stirred up and exercised, the heart that hath no good thing in it, of it self joins hands with the Devil, and betrays men into his hands, and thrusts them on into temptation. This was David's case, and Judah's case, Gen. 38. Oh then, learn, whosoeues thou art, to keep that grace that is in thee, stirring and in exercise, if thou wouldst not be foiled and overcome of temptation to sin; thy heart hath no good thing in it of it self; and if that grace that is in it, be not kept stirring, and working, and in exercise, it will deceive thee, and thrust thee on into temptation.

Come we now to the second general thing laid before us in this Verse, the confirmation of the Apostles Proposition, That in him, namely, in his flesh, dwelt no good thing, in those words, For to will is present with me, but I find no means to perform that which is good. In these words the Apostle confirms his Proposition, that in him, that is, in his flesh, no good thing dwelled, from the effect of sin dwelling in him, which was the hindering of him in doing of good; as that it so hindered him in doing good, as he found no means to perform it: which is amplified by his will to good, as he was regenerate, and howsoever as he was regenerate, he willed good, yet he found no means to perform that which is good. So much in general is comprised in these words, For to will is present with me, but I find no means to perform that which is good.

For to will: the word (Will) here signifies not that power or faculty of the soul that is called Will. And again, it signifies not an absolute act or work of willing, to will absolutely, nor to will indifferently, nor yet to will evil; but an act of willing good, to will that which is good, namely, to choose good, to purpose good, and to desire to do that which is good, as appears plainly by that the Apostle subjoins, I find no means to perform that which is good. As if he had said, To will good, to choose good, to purpose and to desire the doing of good, is present with me, but I find no means to perform that good. (Is present) The word Present signifies, is ready, & is at hand, or is not to seek. (With me) that is, with me Paul, as I am regenerate, and renewed by grace: for the Apostle here speaks of himself with that limitation, that with him, as he was regenerate to will, Good was present with me, but I find no means to perform, or as it is in the Original, but to perform that which is good I find not.

The word here rendered (to perform) signifies to accomplish, or to perfect; and by the word (Good) we are to understand that which is truly good. And so the Apostles meaning is, to accomplish the good I purpose and desire to do, or to perfect good things, even things truly good, as I would do them, and without imperfection. (I find not) that is, I find not sufficient ability and power, I find that I want ability and strength to that purpose, my flesh and corruption that still remains in me hindering of me. Some may say, It seems then that Paul was not regenerate, in that he saith, he willed good, but was not able to perform it; for in the regenerate, God works both the will and the deed. Philip. 2.13. saith the Apostle, It is God that works in you both the will and thee deed, even of his good pleasure.

I answer, That it is true indeed that God works both the will and the deed in the regenerate, whensoever they do both will good, and perform good, it is God that works both; but hence it follows not, that regenerate persons do always, and in every particular act, both will good and do good. No: sometimes they will and desire to do good, and either they do it not, or at the least they do it not as it ought to be done: but when they will good and do good, it is God that works both in them: that is the meaning of the Apostle: and so notwithstanding this, it remains a truth, that the Apostle was truly regenerate, when he spake thus of himself, To will is present with me, but I find no means to perform that which is good. And his meaning is, That as he was regenerate, he had a will and desire to do good, but many times he was hindered, and was not able either to do the good he desired, or he was not able to do it, as it ought to be done. Thus then briefly conceive we the Apostles meaning in these words, For to will is present with me, but I find no means to perform that which is good: as if he had said,

For to will, and to choose good, to purpose good, and to desire to do that which is good, is ready and at hand, and not to seek with me, as I am regenerate and renewed by grace; but through that corruption that still in part abides in me, I am hindered in doing that good, so as I find that I want ability and power many times to accomplish that good I purpose and desire to do, or at least, to perfect good things as I would, and to do them without imperfection, as they ought to be done.

First note we hence, how the Apostle confirms it, that there was no good thing dwelling in him, that is, in his flesh, and how he knew it so to be, namely thus; he found, that as he was regenerate, there was in him a will to good, a purpose to do good, but yet he was hindered in the doing of it, so as either he did it not at all, or he did it untowardly: by this he knew it, and was well acquainted with it, that in him, namely, in his flesh, there was no good thing abiding. Whence take we notice of it in a word,

That men may know that they have no good thing in them, [Doct. 5] of themselves, and may be acquainted with it, that they have still corruption abiding in them: if they observe how they are hindered in doing good; if men do but mark and observe, and withal consider, how they are either kept back from doing good; or if they do any good thing, how untowardly they do it; they cannot choose but be privy to it, and well acquainted with it, that there is still corruption and sin abiding in them, and that their hearts are still in part naught, they cannot but see this and discern it: and doubtless, hence it is, that Familists and others are blown up, with a conceit of perfection in themselves, and think that they are come to an absolute perfection of holiness, because they observe not how they be hindered in doing of good things: they mark not, or at least, consider not, that the best things they do, they do them untowardly: they think they do good things perfectly, and without any failing at all, and that makes them swell with a conceit of perfection in themselves: if men do but observe and consider how untowardly they do good things, and how many ways they fail in the doing of them, it will certainly put them out of all conceit of perfection in themselves.

If then thou that art a child of God, [Use 1] if thou (I say) wouldst see and discern the naughtiness of thine own heart, and the corruption that still in part abides in it, do but mark and consider how untowardly thou dost good things, with what deadness and dullness of heart thou dost them, how thy thoughts are distracted and carried aside in the doing of them, how thou dost them not with due respect to God's glory, but in sinister and by-respects, and the like, and it will bring thee to a sight of the naughtiness of thine own heart, and make thee to acknowledge that thou hast still in thee a naughty and a corrupt heart: if thou see all thy righteousness to be as filthy clouts, thou wilt then with the holy Prophet acknowledge, Isai. 64. verse. 6. that thou art unclean, and that • ere is still filthiness and corruption in part abiding in thee; thou wilt then see it and discern it. The point was in part before handled, therefore I spare further to speak of it.

Now in that the Apostle saith, To will is present with me, to will and to choose good, to purpose good, and to desire to do that which is good, is ready and at hand, and not to seek with me, as I am regenerate and renewed by grace, we are given to understand.

That God's children, [Doct. 6] and such as are truly regenerate, have power, not of themselves, but through grace, to will that which is truly good, yea, it follows from hence, that GOD'S children have in them a ready purpose of heart, and a ready desire to do good things, and to please God in all things; to will good, is ready and at hand with God's children, as they be regenerate, and renewed by the Spirit of grace.

And touching this, for the evidence and truth of it, we have not only the example of the Apostle in this place, but the examples of other Saints and Children of God, as of David, when he saith of himself, Psalm. 40. verse. 8. I desired to do thy will, O my God, yea, thy Law is within my heart. As if he had said, My heart is inclined, and I have a ready will, purpose and desire in me to do thy will, O my God.

Thus good Joshua, Josh. 24.15. he saith, I and my house will serve the Lord: I am resolved and I have a ready will and purpose within me to serve the Lord. Thus much Christ affirms of his Disciples, Matth. 26.41. The Spirit, saith he, is ready indeed, but the flesh is weak. I see in you a readiness of Spirit, there is in you a ready will to good, but the flesh is weak. And many other examples might be brought to this purpose, confirming this truth, that God's children have in them a power not of themselves, but through grace, to will and to choose that which is truly good, yea, as they are regenerate, they have in them a ready purpose of heart, and a ready desire to do good things: And the reason is this,

Because as they are regenerate, [Reason.] and as they have grace in them, they are altered and changed, and of unfit and unwilling, they are made apt and fit, willing and ready to think, will, affect, and do good things, and so through that grace that is in them, they have power to will, and to choose good, yea, as they are regenerate, they have a ready purpose of heart, and a ready desire to do good things.

But haply here some will move this question: [Quest.] Have God's children at all times a will to good, and is it ever present with them to will that which is truly good, and always in the like measure?

To this I answer, [Answ.] That though God's children have in them at all times a power, through grace, to will that which is good, yet sometimes they do not will this or that particular good actually, neither do they will this or that particular good, which haply they will actually, always in the like measure, but sometimes weakly, and sometimes more strongly, as in time of trial, and time of temptation they do not haply will this or that particular good actually, or if they will it, yet not in the like measure as at other times. But yet this still remains a truth, that through that grace that is in them, they have power to will that which is truly good, and as they are regenerate, and in general they have in them a ready purpose, and a ready desire to do good things. Now then for the use of this: First,

This serves as a ground of trial to everyone of us, [Use 1] whether we be God's children, and truly regenerate or no. Wouldst thou know whether thou be a child of God or no? Examine thyself by this note: Dost thou find that thou art enabled by grace to will that which is truly good? Hast thou in thee a ready purpose, and a ready desire to do good things? Dost thou no sooner hear of any good duty required of thee, but thine heart answers, I will do it, and to will to do it is present with me? Certainly that is an infallible evidence that thou art a child of God. But on the other side, if thou find that when good duties are required at thine hand, and thou art called on to do good things, as to hear the Word of God, to pray, to sanctify the Sabbath, and such like, thou art averse and repugnant to these things, and thine heart and mind goes against these things, thou hast no mind to them; deceive not thyself, thou art not yet in the state of regeneration, no, thou art yet in the state of nature, and till thine heart be changed, thou canst have no comfort in that state.

Again, for a second use, is it so, that God's children, [Use 2] and such as are truly regenerate, have in them power, through grace, to will that which is truly good, and as they are regenerate, they have in them a ready purpose of heart, and a ready desire to do good things? Then here is a ground of comfort for thee, whosoever thou art that findest in thee, as the Apostle speaks, 2. Cor. 8.11, 12. a willing mind, and a readiness to will good things. Dost thou find in thee a ready purpose of heart, and a ready desire to do the will of God? and dost thou find, that (the Lord calling on thee, to do this or that good duty) thine heart answers readily, I will do it, I purpose to do it, I desire in my heart to do it? Comfort thyself; that is a sure evidence of thy regeneration, and that thou hast true grace in thine heart: for as it is a note of a wicked man, willingly to purpose to live in any known sin; so is it a note of a child of God, to have a will ready and prepared to do the will of God, and in everything to please God. If then it be the ready purpose of thine heart, and the ready desire of thy soul, to do good things, and to will good things is present with thee, and thou findest in thee an heart ready and prepared to do good things, and thou settest thyself purposely to do them, using carefully all good means to that end, that is a sure testimony that thou art regenerate, a child of God, and in the state of grace and salvation.

Now from this that the Apostle saith, To will is prosent with me but to perform I find not. His meaning being this, as we shown, that to will good, to purpose good, to desire to do good, was ready and at hand with him, as he was regenerate, but yet through corruption still abiding in him, he found that he wanted ability many times either to accomplish the good he desired to do, or if he did any good thing, that he was not able to do it perfectly, as it ought to be done. Hence two things offer themselves: I will speak of them in order. First, this hence we are given to understand:

That howsoever to will good, [Doct. 7] to desire to do good, be ready at hand, and present to God's children, as they be regenerate, yet many times, through that corruption that still abides in them, they want ability to do good, they are not able to do the good things they purpose and desire to do; to do this or that particular good, is many times to seek with the best of God's children, though to will that good, be present with them, and that by reason of that corruption that still abides in them.

And to make this further manifest, that Text is clear to this purpose, Matth. 26.41. where Christ saith of his Disciples, The Spirit indeed is ready, but the flesh is weak. As if he had said, There is in you a readiness of Spirit, there is in you a ready will and purpose to watch with me, but through the weakness of your flesh, you are not able to do that good you would, you cannot do that good you purpose and desire to do. And hence it was (no doubt) that David, Psal. 119.106. bound himself with an Oath to keep the righteous Judgments of the Lord, I have sworn, and will perform it, that I will keep thy righteous Judgments. If David had found no weakness, no mistrust, nor doubtfulness in himself, he needed not so straightly to have bound himself: but finding this, that howsoever he had in him, as he was regenerate, a will to good, a purpose and desire to do good things, yet through the corruption of his nature still abiding in him in part, there was in him a weakness and want of ability to do good things: he therefore did provoke and stir up himself to a greater care, by an Oath and solemn Covenant made with God.

In David's example we see, how it is with the best of God's children, that howsoever to will good, to purpose good, to desire to do good things, is ready, and at hand, and present with them, as they be regenerate, yet many times through that corruption that still abides in them, they want ability to do good, they are not able to do the good things they purpose and desire to do, and one reason of it is given by the Apostle, Gal. 5.17.

The flesh lusteth against the Spirit, [Reasons. 1] and the Spirit against the flesh: and these two are contrary one to the other, so that ye cannot do the same things that ye would. The flesh is not only remaining in God's children, but it is also stirring in them, and lusting, and rebelling against the Spirit, and against that grace that is in them. And hence it is that many times they are hindered, and cannot do the good things they would.

Again, a second reason of it is this: It is God that works in his children both the will and deed, Philip. 2.13 It is he that makes them both to will good, and to do good, as Christ saith, John. 15.5. Without him true Believes can do nothing that is good. And hence it was, that David 1. Chron. 29.14. broke out into magnifying and praising the Name of the Lord, for that the Lord had not only made him and his people, willing to offer, but had also enabled them to offer indeed. Who am I (saith he) and what is my people, that we should be able to offer willingly after this sort? for all things come of thee, and of thine own hand have we given thee.

Now God sometimes is pleased to with-hold his assisting grace from his children, even that grace that should assist them in doing of good: and thence also it is, that they are not able many times to do the good things they purpose and desire to do, and though to will be present with them, yet to do this or that particular good, is many times to seek with them, through that corruption that still abides in them, they are hindered and they are not able to do it: and thus it is even with the best of God's children. And this for the use,

First, [Use 1] discovers and makes known to us that it is an easier matter to purpose, then to practice good things. To will good, is present to God's children, as they be regenerate: but to do this or that particular good, is many times to seek with them, through that corruption that still abides in them: and therefore if we find our selves enabled by grace to will that which is truly good, if we find in us at any time a purpose and desire of doing any good thing, we must not presume of our own wisdom, will and strength for the doing of it, but we must desire further strength from God to enable us to the performance of it: it is God's grace that we are able to will good, and to purpose and desire to do good truly; but yet there is a further grace required for the doing of that good; and if that grace be not likewise given, we shall never do it. Now, when we have done one good thing, we cannot do a second, but by a new supply of grace. When therefore we find our hearts disposed to good things, as DAVIDS heart was to pray, 2. Sam. 7.27. when our hearts are prepared and ready to do any good thing, we may not undertake the doing of it otherwise then thus, even with a denial of all power in our selves, and with earnest craving the presence of God's Spirit and Grace, without which we cannot purpose, much less perform anything that is truly good; and in every good thing we do, we must give all glory to God: for he it is that makes us able both to will and to do good things.

Again, for a second use, is it so, [Use 2] that God's children are not able many times to do the good things they purpose and desire to do? and though to will good, be present with them, yet to do this or that particular good, is many times to seek with them, through the corruption that still abides in them: they are like to prisoners that have escaped out of prison, who would go twenty miles in an hour, but are not able to go one mile. Is it thus with the best of God's children? Then be not thou, whosoever thou art, too much dejected and cast down, that findest in thyself a purpose and a desire to do good things, and yet withal findest thyself unable to perform them.

For example: Art thou able to say in truth of heart, I would be more humbled for my sins, I would fain weep and shed tears for my sins, but mine heart is hard and I cannot do it; I would fain pray with more feeling and more fervency, I would hear the Word with more cheerfulness and delight: but, alas, I find in myself a deadness and dullness, and I cannot do these good things as I would? is it thus with thee? Comfort thyself, thy case is no other then the case of all God's children: thus it hath been with them, and thus it will be with the best of God's children. Look that thy purpose and desire after these good things, be in truth, and unfeigned, and that thou be careful to cherish it, striving against thy hardness, deadness, and dullness of heart, and using all good means that may bring that purpose and desire of thine into act; and then though thou be not able to bring it forth into act, yet know to thy comfort, it is no otherwise with thee, then with the dearest of God's Children; thy case and theirs is alike: the Lord is pleased to try thee whether thou wilt continue striving against thy corruption or no. And if thou so do, he will at length give thee power against it; and in the mean time assure thyself, he accepts thy will for the deed, as he doth at the hands of his Children: and let that be thy comfort.

Now in the second thing offered from hence, that the Apostle saith, To will good, to purpose good, is present with me, but through that corruption that still abides in me, I find that I want ability either to accomplish the good I desire to do, or if I do any good thing, that I am not able to do it perfectly as I ought. Hence we are taught;

That the good things God's Children do, [Doct. 8] they do them not perfectly; it is not possible for any Child of God to do any good so perfectly, as that there should be no evil found in his action: no, no: as saith the Prophet Isaiah, Isai. 64.6. All our righteousness is as filthy clouts. The best actions God's Children do, are polluted and defiled, and there is sin cleaving to them, and it must needs be so: for why?

GOD'S Children are not perfectly renewed by grace; [Reason.] there is still corruption in part abiding in them. Sinful desires are never wholly wanting to them, but they have them still in part in them: and therefore they cannot perform good things perfectly, but there must needs be some want, and some defect cleaving to the best of their actions, Jonah, 4.2. It is said, that IONAH prayed unto the Lord. But if we read the place, we shall find, that he did it marvelous untowardly, it was rather a quarrelling with God, then a praying unto him. So indeed the good things that God's Children do, they do them exceeding untowardly, and they cannot possibly do good things perfectly.

Object. The works of God are perfect, [Object.] good things done by God's Children are the works of God; therefore they are perfect.

Answer. [Answ.] Such works as be the works of GOD alone, are most perfect: but such works as are works both of GOD and man, of which sort are good things done by GOD'S Children, they are not perfect, because they come from God indeed, but yet through the sinful mind and will of man, and they partake of the corruption of man, and are thereby defiled: as pure water running thorough a filthy Channell, is polluted and made foul. And so it is still a certain truth, that the good things God's Children do, they do them not perfectly, but there is evil and sin cleaving to the best of their actions.

Now this for the use of it, first, [Use. 1] meets with an error of the Papists, who hold and teach, that the works of the Regenerate are perfectly good, and that Regenerate persons may perfectly fufill the Law of God in time of this life; and though sometimes they sin, yet it is but venially, not mortally; not against, but besides the Law of God. This is an error plainly convinced by the Doctrine now delivered: and indeed it is a transgression of the Law of God, not only to do evil, but to fail in the doing of good, and it deserves the Curse of God, and from such failing none are freed, no not the best of God's Children: And therefore, it is erroneous and false, to say that the Regenerate may perfectly fulfill the Law of God in time of this life.

Again, is it so, [Use 2] that the good things God's Children do, they do them not perfectly, but there is sin cleaving to the best of their actions? Then we must take heed, that when we have either spoken well, or done well, we be not proud of it; there is imperfection cleaves to our best speeches and best actions, yea, matter enough to condemn us, if God be not gracious to us, in Christ: and therefore take we heed of pride and swelling, in regard of any good things said or done by us.

Last of all, [Use 3] is it so, that the good things God's Children do, they do them not perfectly, but sin cleaves to the best of their actions? Then be not thou, whosoever thou art, discouraged, because some failing and some imperfection cleaves to the good things done by thee. Labor thou to do good things according to knowledge, in soundness of judgment, and truth of heart, & use thy best care & endeavor to do them as they ought to be done; and then, though thou do them weakly and imperfectly, yet be not thereupon discouraged and utterly cast down: remember that there be wants and imperfections cleaving to the best actions that the dearest of God's Children do perform; be thou humbled for thy failing, and crave pardon for it in and through Christ, and strive to do better, and assure thyself, the Lord will never lay it to thy charge: no, no: the Lord seeing thee do good things willingly, though weakly, he will spare thee, as a Father spareth his own Son that serves him, a Father, finding in his child a good will and desire to please him, takes that which his child doth, in good part, and is content with it, though it be done marvelous weakly, and though the thing done be very faulty; so deals the LORD with his Children.

IN this Verse our Apostle confirms that which he said in the Verse before; That though to will was present with him, yet to perform good he found not; by an argument from the effect negatively, and he denies the effect to be answerable to his will and desire, touching that which is truly good, that indeed his will was to do good, but he did it not: and therefore he found in himself a want of ability to perform the good he willed, and purposed, and desired to do. So he reasons: to will is present with me, but I find no means to perform that which is good: for (saith he) I do not the good thing which I would. And that is further amplified by the contrary effect in respect of evil: the Apostle affirms on the contrary, that the evil which he would not do, that he did, But the evil which I would not, that do I. And so we have the dependence of this Verse, on foregoing matter, and the sum and substance of it.

The words of this Verse need not much to be stood on, touching the sense of them, we had the same in effect, Verse 15. where the Apostle saith, What I would, that do I not, but what I hate that do I. I will briefly run them over. (For I do not the good thing which I would.) By good thing, we are to understand, that which is spiritually and truly good, and pleasing to God: and the Word here rendered (do) signifies to act, effect and bring forth Which I would: that is, which I, as I am regenerate, would act and do, and which I purpose and earnestly desire to do. But the evil which I would not. By evil is here meant the contrary to the good before spoken of, namely, the evil of sin, and that is repugnant and contrary to the Law of God, and displeasing to God. Which I would not, that is, as before I shown, which I, as I am regenerate, would not do, that I do, that I act and do, and bring forth: yet this (as heretofore I said) is not to be understood as if the Apostle had been forced to do evil against his will, but that he consented not to it with his whole will, he being now regenerate, the evil he now did, was not with the full and whole consent of his will.

And again, we must know, that the Apostle saying, he did not the good thing which he would have done, we are to understand it, that so it was with him many times, not always, that many times he did it not; and on the other side, in saying, The evil which he would not, that he did, we are likewise to conceive it, that so it was with him many times, not always.

Thus then take we up the Apostles meaning in the words of this Verse, as if he had said, For the good thing, even that thing that is truly good and pleasing to God, which I, as I am regenerate, would act and do, and which I purpose and earnestly desire to do, many times I do not, I act not, I effect it not, I bring it not forth: but on the other side, the evil that is repugnant, and contrary to the Law of GOD, and displeasing to God, which as I am regenerate, I would not do, that many times I act, and bring forth, and that many times I do. We shall stand the less while on this Verse, because we had it in substance before, Verse 15. The Apostle here repeats that in substance, which there he laid down, as likewise in Verse 20. he repeats that which we had Verse 16, 17.

Now this the Apostle did not for want of matter; he was full of heavenly matter, neither was it idly and unprofitably done, but to good purpose, no doubt, to let us understand, that the things he here puts down touching the spiritual Combat, are things of weight and importance, and needful to be known, and that we cannot be too well acquainted with them: and again, that we are dull of hearing, and dull of conceiving these heavenly matters, and do not sufficiently mark and consider them: and therefore the Apostle is pleased to repeat them, and to urge and press them on us again; and indeed, repetitions (which shall be the point I will hence note in the first place) I say,

Repetitions in Scripture are not idle and vain, [Doct. 1] they are not fruitless, unprofitable and to no purpose; but they are to very good purpose, they serve to teach us the infallible and certain truth of things repeated; doubling of things in Scripture is for more certainty, and more plainness. Gen. 41.32. Joseph saith, The Dream was doubled; because the thing was established by GOD. And Philip. 3.1. the Apostle saith, It grieved not him to write the same things to them. And he saith, To them it was a sure thing.

And again, repeating and doubling of things in Scripture, serves to put us in mind, that we are more carefully to mark and observe, and to mind and remember the things repeated. Heb. 2.1. it is said, We ought diligently to give heed to the things which we have already heard; even when they are repeated, and when we hear them again. And there is reason for it:

For if the Lord have a mouth to speak, [Reason.] we must have an ear to hear, a mind to attend, and an heart to yield to that which is spoken. And if the Lord double his speech, we must double our attention, and we must double our care to mark and observe, and mind and remember the thing that is doubled, [Use 1] and accordingly make use of it.

And this serves for the just reproof of many in the World: Many there be that are defective, and come short of their duty in this respect, they have little or no regard of that the Lord speaks to them in his Word, no, though the Lord double, yea, treble his speech, and often urge and press the same thing on them, especially in matter of threatening and denouncing of Judgment, the Lord in his Word doubling his threats of Judgment against sin, who almost regards it according to that manner of delivery? who is it almost that doubles his attention, and his care to be bettered by it accordingly? To instance in some particulars, 1. Cor. 6.9, 10. the Apostle saith, The unrighteous shall not inherit the Kingdom of God. And he reckons up particulars, Neither Fornicaters, nor Idolaters, nor Adulterers, nor Wantons, nor Buggerers, nor The eues, nor Covetous, nor Drunkards, nor Raylers, nor Extortioners shall inherit the Kingdom of God. And he repeats the same again, Gal. 5.19, 20, 21. And again, Ephes. 5.5. No Whoremonger, neither Unclean person, nor Conetous person which is an Idolater, hath any inheritance in the Kingdom of Christ, and of God. Let no man deceive you with vain words: for, for such things cometh the wrath of God upon the children of disobedience.

Now, where is that Whoremonger, that Filthy person, that Drunkard, that according to this doubled threatening, doubles his regard of it, and his care to be bettered by it to this reformation? where is almost such an one to be found? Nay, do not many Filthy persons, and Drunkards, and such like, even blunt the edge of God's thteatnings on the hardness of their hearts? Well, think on it, whosoever thou art: Hath the Lord spoken a thing, and shall not he do it? Hath he threatened Judgments against thee for thy sin, and that again, and again, and shall not he be as good as his word? Yes, assuredly; Unless thou answer the Lord in doubling his threatenings by a sound and through reformation, he will bring his threatened Judgments on thee; yea, know it for a truth, thou that goest on in thy known sin, notwithstanding the Lord doubles his threats of Judgment against thee, either in his written Word, or in the Ministry of his Word, the Lord directing his Ministers often to hit upon the sin, & justly to denounce the Judgments of God against thee for the same, thou dost in an high degree resist the Spirit of God, Act. 7.51. and as it is Pro. 1.25. Thou despisest all the Counsels of God. And assure thyself, the Lord will deal with thee proportionably; he will certainly double his Plagues and Judgments on thee.

Repetitions in Scripture, or in the Ministry of the Word, are not idle and vain: no, no, they signify the infallible truth of the things repeated, and that we are more carefully to attend them, and to make use of them: and therefore when the Lord doubles his speech in promising mercy, in commanding any duty, and especially in threatening Judgment against sin; let us look we answer the Lord, in doubling our attention and care to profit by the same: otherwise, the Lord will one day certainly require it at our hands, and we shall smart for it. Now from this Verse, in that the Apostle saith, that he did not the good thing which he would; he would have done good, but he did it not, he points out to us,

That the good which God's children would do, [Doct. 2] as they are regenerate, many times they do it not, they do not always perform that good they desire to do. And again, in that he saith, The good thing which I would, I do not, but the evil which I would not, that do I: we might further note,

That God's children are never so given over, [Doct. 3] as to sin with the whole will, and with full consent of will: for when they omit the doing of good, or fail in the doing of any good, they would not so do; or when they do evil, they would not do it, they do it not with full consent of will. But these things we have formerly handled; therefore I pass by them. And the point I will stand on, hence offered, is this: In that the Apostle saith, I do not the good thing that I would, but the evil that I would not, that do I. Hence we are given to understand,

That God's children do not only sometimes omit the doing of good, [Doct. 4] or fail in the doing of that good which they do, and so sin; but sometimes they sin in doing evil: even the best of God's children that live on the face of the earth, sometimes sin in doing that which is directly evil, and sometimes they do that which is directly repugnant and contrary to the rule of God's Law. God's children not only sin by failing in performance of good duties, but sometimes also by evil actions, even by such actions as are simply evil in themselves, and directly contrary to the Law. Thus did the Apostle, he did evil. And thus we find that Abraham sinned by lying, Gen. 20.2. Job by impatiency, Job 3. Hezekiah by vain-glory, 2. King. 20.13. Moses by speaking unadvisedly, Num. 20.10. And so many other of God's dear children have sinned, by doing things simply evil in themselves, and directly contrary to God's Law: yea, we find that God's children sometimes through the strength of their own corruption and violence of temptation, have been overtaken with foul gross evils; as Noah, Lot, David, and Peter.

Now if any demand why the Lord suffers his children so to be overtaken? [Quest.]

I answer, [Answ.] For their further humbling, and because the Lord will have his children acquainted with their own weakness, and will give them to see that they stand in need of his grace continually, yea though they have gone far in Christianity, yet that they are but men, and so may learn wholly to rely on his grace.

Now then, [Use 1] this being a truth, that the best of God's children not only sin by failing in good duties, but sometimes also by doing that which is directly evil, and contrary to the Law of God, it must needs be false which the Papists hold and teach; That a man may in time of this life be without sin, and may so live, as that he may be altogether void of sin. That cannot stand with the truth now delivered, but must needs be erroneous and false.

But they bring for defense of their opinion, [Object.] the example of Zacharias and Elizabeth, Luk. 1.6. where it is said, that they were both just before God, and walked in all the Commandments and Ordinances of the Lord without reproof.

Answer. They were indeed just before God, that is, [Answ.] justified by faith in the sight of God, and as a fruit of that, they walked blamelessely before men, they were holy and just persons, yet not free from sin: for Zacharias, as one of God's people, looked for remission of sins, and salnation by Christ, Verse 77.

Again: Is it so, [Use 2] that the best of God's children not only sin by failing in good duties, but sometimes also by doing that which is directly evil? Then the best of us have need to be watchful over our own hearts, we are in danger to be overcome of temptation, and occasions of sin and doing evil being offered, to be sometimes ouercarried by corruption that still abides in us, to the doing of it. And if the corruption of nature was so strong in Paul, and other of God's children, as that sometimes they were over-carried by it, not only by failing in good duties, but by the doing of evil; Oh what need have we then to be watchful over our selves, we having not so great a measure of grace as they had! yea, the best of us have cause every day to be humbled for our sins, and every day to renew our repentance, and to say, Lord, forgive us our sins: yea, though we be assured of our own salvation, and know nothing by our selves, though we be not guilty of any gross sin, yet with David we have need to pray, Lord, cleanse us from our secret faults, Psal. 19.12. We do many things that are directly evil, and repugnant to the Law of God, and we have cause to be humbled not only for our failings, but for our sins also that are directly against the Law of God, and are in themselves transgressions of God's Law.

IN this Verse our Apostle further confirms that Proposition, that howsoever, as he was regenerate, he willed good, yet he was not able to perform it, from the cause of hindrance. He here points out the true and right cause of it, whence it was that he was hindered in doing of good, that he could not do it, namely, his own in-dwelling corruption; yea, he saith, that it was from his own in-dwelling corruption, that he did the evil that he would not have done. And this Verse contains in it an inference brought in, on that he said Verse before, that the evil he would not do, that he did. Thereupon the Apostle concludes, that it was not he that did the evil. If (saith he) I do that I would not, it is not I that do it. And he amplifies that by a note of difference touching himself, in regard of his present condition compared with his former, that howsoever in former times it was he that did it, yet now it was no more he that did the evil that was done by him. If I do that I would not, it is no more I that do it. And then he further shows, what it was that did it, namely, his own indwelling corruption: but, saith he, the sin that dwelleth in me, that doth it.

The Apostle here, as I said, repeats the self-same thing he delivered Verse 16, 17. and in the very same words: and therefore we need not stand on the opening of them, but only call to mind and remember how they have been formerly expounded. And thus, as you may remember, we expounded them, and thus they are to be conceived, as if the Apostle had said,

Now then, if I do that evil which I would not do, it is no longer I as I am regenerate, and so far forth as I am regenerate, that do that evil, but the sinful corruption that still in part remains in me, and hath a powerful and working presence in me, even forcibly crossing the motions of the Spirit in me, and haling and pulling me to evil, that is it that doth the evil that is done.

Now this Verse being but a repetition of that which was before delivered, I will pass by things formerly handled, and only speak of such things as may hence be further gathered. The Papists, but to point at a note of theirs on these two Verses 19, 20. have this annotation: say they, That which the Apostle here speaks of himself, makes nothing against Free-will, but plainly proves it: and how so? Why (say they) because the proper act of the will, namely, to will or nill, to consent or dissent, is ever free in it self, as here we may see in the Apostle, though the operation may be hindered by some external force: yea, (say they) in that the Apostle saith, If I do that I would not, it is no more I that do it, it doth most evidently prove Free-will: that is their note on this place.

To this I answer, It is true indeed, that the act of the will, namely, to will or nill, to consent or dissent, is ever free: but how? Surely thus; in the unregenerate it is free from coaction and compulsion, but not from a necessity always of willing that which is evil, and in the regenerate, of which state the Apostle here speaks in his own person, the will is reformed by grace, and made free to will that which is truly good, as Christ saith, John. 8.36. If the Son make you free, then ye shall be free indeed. And so this place makes nothing for the proof of the natural strength and power of the will to that which is good, that the will of man hath a power in it self, and by it self, to will that which is good, either in the state of Nature or Grace, which is the point in question between us and the Papists. No, this place shows plainly, that the will regenerate, is only by grace enabled to will that which is good, and that the will hath power, not in it self, or by it self, but by grace to will good, and to nill evil, and that only in part, and not perfectly. So much these two Verses will afford to us touching freedom of will, and no more.

I proceed: If I do that I would not, it is no more I that do it, but the sin that dwelleth in me. The Apostle still (which likewise I will note in a word) calls concupiscence that remained in him, Sin, and he gives to it the name of Sin. Yea, say the Papists, it is called sin, but not properly and truly, but improperly, either because it is the effect of sin, as the Writing is called the Hand, because it was written with the hand, or for that it is the cause of sin; as Cold is called Slothful, because it makes a man slothful. A silly shift! For concupiscence may be, and indeed is, both the effect of sin, the cause of sin, and sin also truly and properly in diverse respects.

In respect of the fall of Adam, it is the effect of sin; in regard of actual sins, it is the mother and cause of sin; and it is also in it self truly and properly sin, because it is not agreeable to God's Law, but directly contrary to it, and should not have been in man, if man had kept his state of Innocence, and had not broken the Law of God. And as one saith well, What can be more absurd, then to deny that to be sin properly, that is contrary to God, to his Spirit, and to the Law of God? Therefore this is but a poor shift of the Papists, to say, that Concupiscence is the effect of sin, or cause of sin, and therefore not properly sin. I leave them.

In the next place observe we, the Apostle blames his own corruption, as the root and cause of the evil he did unwillingly; he lays the fault and blame where it ought to lie, namely, on his own in-dwelling corruption, that he did the evil he would not have done: saith he, It is not I, but the sin that dwelleth in me, that doth it.

And indeed thus it ought to be with us: We are to lay the fault of every evil thing we do, on the rottenness and corruption of our own hearts, and we are to blame that as the true and proper cause of that evil: for why? as it is I am. 1.14. Every man is tempted, when he is drawn away by his own concupiscence, and is enticed. It is a man's own concupiscence, and the corruption of his own heart, that draws every man to sin, and were there not corruption of nature still in part abiding in God's children, the Devil could never fasten any temptation on them, neither could the world nor anything in the world draw them on any sin.

The Devil set on Christ and tempted him, but in vain: for he found naught in him, John. 14.30. And so, if God's children were altogether without corruption, the Devil could not force any temptation on them, & they should never sin at all: and therefore we are to lay the fault of every evil thing we do, on the corruption of our own hearts, and blame that as the true and proper cause of it. Lay not the fault of that evil thou dost, on anything out of thyself as the cause of it. For example: thou being brought into poverty, or into some trouble, it may be, thou fallest by indirect means to help thyself; thou betrayest the good cause thou hast in hand, if thou so do: lay not the fault of that evil thou dost, on thy poverty, or on the extreme hard dealing of men. No, no: thy poverty, and the extreme dealing of men, may be an occasion of that evil thou dost, but certainly, the cause of it is in thyself, even in thine own bosom, the corruption of thine own heart. It was not the want of the fear of God in the place that caused ABRAHAM to lie, Gen. 20.2. That indeed was the occasion of his lying; but the cause of it was his own thought, his own doubting & fear, arising from the corruption of his own heart, as appears plainly, Vers. 11. Saith ABRAHAM, I thought this surely, The fear of God is not in this place, and they will slay me for my wives sake.

We must learn then, when we do any evil, not to blame anything out of our selves, but to lay the fault where it ought to lie, namely, on the naughtiness of our own hearts, as the true and proper cause of it, and we are to be humbled for that, as for the evil it self; that is our duty. I only point at it in a word, because we spake of it at large, Vers. 5.

Now lastly, in that the Apostle useth this phrase, Sin that dwelleth in me, he gives us to understand,

That the corruption of nature is a different thing from the powers of the soul: for we know that the dweller differs, and is really distinguished from the house where he dwells: and so the corruption of nature dwelling in us, it must needs be conceived to be a real distinct thing from the soul, and from the powers and faculties of it, and it is not a corruption of the substance of the soul; for then the soul could not be immortal, if the substance of it were corrupted, neither could Christ have taken on him man's Nature, without sin: but the corruption of Nature is a thing that dwells and abides in the soul, and a thing that cleaves to the faculties of it, and to the affections of the heart, and it is such a thing as may be removed from the soul by the powerful work of God's Spirit. And hence it is called an evil that compasseth us about. Heb. 12. verse. 1. Cast away everything, that presseth down, and the sin that hangeth so fast on, or, doth so easily compass about; for so the word signifies. And those exhortations that are frequent in the Scripture, Cast, or Put off the old man, do give us to understand as much, That the corruption of Nature is not a corruption of the substance of the soul, but a real distinct thing from the soul, and a thing that cleaves to the faculties of it, and to the affections of the heart, and a thing that may be severed from the soul by the powerful work of God's Spirit. And this for the use of it,

Teacheth us, [Use 1] that regeneration doth not abolish any faculty of the soul, nor any natural affection of the heart, but it only takes away the filthiness and corruption of them, even that corruption that dwells in the soul and cleaves to the faculties and powers of it; and then indeed is a man truly regenerate, when that corruption that is naturally in the powers of his soul, and in the affections of his heart, is removed: And a man may know that he is regenerate, by this, as by a special note; If so be a man find the affections of his heart, especially the chief and ruling affections of it, still as strong, and as powerful in him as ever they were, and yet the corruption of them in a good measure removed and taken away, then he is truly regenerate. For example: Dost thou find thy natural affection of joy, of delight, and rejoicing, as strong and as powerful in thee as ever it was, and that the sinfulness and corruption of that affection is removed? Dost thou find now, that thou canst as heartily rejoice and delight thyself as ever thou couldst, not in sin and in outward things, not in carnal pleasure, in Drunkenness, in Good-fellowship and merry meetings, and such like, but in the love & favor of God in Christ, in obedience to his will, in the duties of his worship, in hearing the Word, in Prayer, and such like, and it is now the joy of thine heart to be exercised in holy things? Surely, that is a special evidence and testimony that thou art truly regenerate, & that the Spirit of God hath wrought powerfully in thee.

So for the affection of anger: Dost thou find that affection as strong in thee as ever it was, and yet the sinfulness of it removed? Dost thou find that now thine anger is stirred up not on every trifling occasion, nor expressed for mere private causes concerning thine own person, but on weighty & great causes, the manifest offense of God, and that it is kindled in thee through desire to maintain the glory of God, and out of a love of virtue and justice, & directed against sin, and not the person of the sinner? Surely, then thou mayest thereupon conclude to the comfort of thine own soul, that thou art truly regenerate, thy affection still remains, but the corruption of it is in some good measure removed and taken away, and so we may try our selves in other affections: and let us remember this, that the corruption of nature is not a corruption of the substance of the soul, but a real distinct thing from the soul, a thing that cleaves to the faculties of the soul, and the affections of the heart, and may be severed from the soul, by the powerful work of God's Spirit; and so Regeneration doth not abolish any faculty of the soul, nor any affection of the heart, but only takes away the filthiness and corruption that cleaves to them, and then indeed we are truly regenerate, when the affections of our hearts remain in full force and strength, and the sinfulness of them is removed.

IN this Verse our Apostle further strengthens his foregoing Proposition, that though to will good was present with him, as he was regenerate, yet to perform good he wanted power; by this that when he would have done good, he was hindered by evil, that was ready and at hand, and stood up in his way. And this Verse contaynes another conclusion, inferd on foregoing matter: and here the Apostle further concludes, that he being willing to do good, as he was regenerate, there was, as it were, a Law laid on him to the contrary, and he was as it were enjoined to the contrary, and he was under such a condition, as he could not do that good: and he makes known what that Law was, namely, evil that was present with him: yea, he amplifies this from his own experience, that he found it so in his own experience. I find, saith he, when I would do good, there is a Law, or this Law, to the contrary, even evil present with me: and that hinders me that I cannot do it. That is the general drift and purpose of the Apostle in this Verse.

I find then a Law. I find (saith the Apostle:) that is, Mine own experience teacheth me, and I am able to speak out of mine own experience: I find it so in mine own experience: When I would do good (for those words in the right order of the sentence are the next, and so the next to be expounded) and the meaning of them is this: When I, as I am regenerate, would do that which is truly good, a Law (or this Law.) The word Law is here diversely taken by diverse Interpreters; some take it in the good part, for the Law of God, others in the evil part, for the Law of sin and corruption. I will not trouble you with variety of Interpretations, but give you that meaning of it which I conceive to be most agreeable to the Context; and as I take it, the word (Law) is here put to signify a strong & forcible power, even such a power as hath in it the force and strength of a Law, that is, a commanding, a controlling, and a binding power.

And that the word Law in this place, is thus to be taken, may plainly appear by the use of it, Verse. 23. where the Apostle speaks of the Law of the members, and the Law of the mind, leading captive to the Law of sin: meaning the power of sin in the mind, and the power of grace in the mind. And the Apostle here puts it down indefinitely without any addition, 〈 in non-Latin alphabet 〉 , a Law, or this law, and not the law of the flesh of sin, of death; because he presently subjoins what law he meant, namely, the evil that was present with him. Evil (saith he) is present with me. And by evil here, we are to understand evil motions, lusts, and desires arising from the corruption of nature; and those were present with the Apostle, that is, they were ready and at hand, to cross and to hinder the good purposes and desires of his heart. Thus then, as I take it, we are to understand the Apostle in the words of this Verse, as if he had said,

I find then in mine own experience, that thus it is with me; when I, as I am regenerate, would do that which is truly good, then there is a strong and forcible power, as it were a Law, commanding, and controlling, and binding me to the contrary: I mean, the evil motions, lusts and desires that arise from the corruption that still in part abides in me, which are ready and at hand to cross and to hinder the good purposes and desires of my heart: and by them I find myself yoked and hindered in the doing of good.

Here first observe we, that the Apostle doth not barely affirm this, that when he would do good, evil as a Law was present with him; but he affirms it as a truth, whereof he had experience: and he saith, he found it so in his own experience; I find (saith he) that when I would do good, evil, as a law, is present with me. Hence take we notice of it,

That God's Children find it in their own experience, [Doct. 1] that when they would do good, evil, as a Law, is present with them, and hinders them. It is not only so indeed, that when God's Children purpose good, and set on the doing of good, that evil is present, and ready at hand, and starts up in them, and hinders them in the doing of it, but they also find it so to be, and GOD'S Children are able to speak it out of their own experience, and to affirm it as an experienced truth, [Reason.] that they find it so in themselves: for why? It being so, that the flesh lusteth against the Spirit, and the Spirit against the flesh, Gal. 5.17. and there being evil motions and lusts, stirring in the hearts of God's Children, they are able to mark and to observe them, & to take notice of them, they being enlightened and having the light of the Lord in them, as it is, Prov. 20.27. even that Light that searcheth all the bowels of the belly. They are able to see and discern that evil that starts up in them, against the good they purpose and desire to do, and they are able to mark and observe it, and so they are able to affirm it out of their own observation and experience, that so it is with them, that when they would do good, there is some evil starts up and hinders them, so as either they do not that good they would, or they do it very untowardly. Thus doubtless it is with every Child of God; Every Child of God is able to say, that in some measure he hath experience of it in himself, that when he would do good, evil is present with him and hinders him. And for the use of this,

They vainly boast that they are children of God, [Use. 1] that find not this in themselves, and have not experience of it in some measure. They that say, as the Familists and other proud spirits do, that they do good things, and find no hindrance at all in the doing of them, but do them perfectly, they contradict the common experience of all God's Children: and so it is a plain evidence against them, that they are not in the number of GOD'S Children: And indeed, if we would approve our selves to be the Children of God, and make it good to the comfort of our own souls, that we are so indeed, we must be able to say, that in some measure we have experience of this in our selves, that when we would do good, evil is present with us and hinders us, yea, we must be able to say, I find this or that particular evil starting up in me and hindering me, as the Apostle saith, 2. Cor. 2.11. We must not be ignorant of Satan's Enterprizes, that is, of his wiles and fetches, of his secret conveyance of sin into our hearts. So, doubtless, we must not be ignorant of the secret working of sin in our selves, we must be able to see and discern the lusts of our hearts that are stirring and working in us, and how they rise up and hinder us when we would do good, and to say out of our own experience, I find that thus and thus I am hindered when I would do good, this or that evil starts up and hinders me, when I am about to do it. So it is with God's Children; yea, the more holy a man is, the more he sees and finds in his own experience, that when he would do good, evil is present with him. And so it must be with thee, if thou wouldest approve thyself a Child of God: and this is no matter of utter discouragement.

Now further: In that the Apostle saith, When I would do good, evil. as a Law, is present with me, some evil motion, lust or desire is ready and at hand, countermanding and controlling the good I purpose, and desire in my heart: Hence we are given to understand,

That it is the common condition of all God's Children, [Doct. 2] that the good motions that come from the Spirit of grace in them, are ever either interrupted or troubled, or they are mingled with some evil motions that arise from that corruption that still abides in them. In the best of God's Children there is ever some evil, ready and at hand to countermand and control them, when they purpose and desire to do any good thing, and no sooner do GOD'S Children purpose and desire to do any good thing, or attempt, or set on the doing of it, but there is some evil motion or lust present and ready to hinder them, presently either pride, or self-love, or Vain-glory, Hypocrisy, or doubt, or fear, or the like, starts up in them and looks them in the face, and controlls them, and either hinders them from the doing of that good, or intermingles it self with the doing of it.

And hence, no doubt, it was, that David, Psal. 86.11. having prayed that the Lord would teach him his way, and then he would walk in his Truth, he presently subjoins, Knit or join mine heart unto thee, that I may fear thy Name. As if he had said, Though I be taught of thee, O Lord, and have in me, through thy grace, a will to walk in thy Truth, yet unless thou knit my heart fast unto thee, it is ready to start aside, and by some evil motion or lust to be transported, and to be carried away from thee, and I am in danger to be crossed and hindered in respect of the good I would do; and therefore, Lord, knit my heart, and tie it fast to thee, and keep it close with thee.

And hence also it was, that David seeing the people to offer willingly and with joy, he thus prayed for them, 1. Chron. 29.18. O Lord God (saith he) of ABRAHAM, IZHAK and ISRAEL our fathers, keep this forever in the purpose and the thoughts of the heart of thy people, and prepare their hearts unto thee. DAVID knew well, that if the Lord did not keep that good purpose in them, it would be lost and gone, some evil motion or lust would either hinder it, or thrust it quite out of their hearts. And thus indeed it is with the best of God's Children; no sooner do they purpose to do any good thing, or set on the doing of it, but there is some motion or lust starts up and looks them in the face, and countermands them, and either hinders them from doing of that good, or intermingles it self with the doing of it: and why? The reason of it is this,

There is flesh and corruption still in part abiding in the best of God's Children that live on the face of the earth, [Reason.] and that corruption is not idle, but it is stirring and working in them, and the works and actions of it are one of these, either to fill the mind with wicked thoughts and rebellious inclinations, or else to deface and repress the good motions of the Spirit, and so it comes to pass, that no sooner doth a Child of God conceive a good thought and purpose in his heart, to do any good thing, or set himself to do it, but there is some evil motion or lust starts up, and looks him in the face, and controlls him, and either hinders him from the doing of it, or intermingles it self with that good that he doth.

And this being a truth, [Use 1] in the first place it makes known, that the best works of the regenerate are sinful, and come short of that holiness that ought to be in them: for why? when a Child of God would do good, there is some evil present with him, and ready at hand, and controlls him, and either hinders him from doing of it, or intermingles it self with the good he doth, and so it must needs be in part sinful: and if the Lord should examine it, according to the rigor of his Law and Justice, it is not able to abide the trial.

Some objections are brought to the contrary; but of small moment, and therefore I pass by them, and come to another use of this point.

Is it so, [Use 2] that no sooner do the best of God's Children purpose and desire to do any good thing, or set on the doing of it, but there is some evil motion or lust starts up, and looks them in the face, and countermands them, and either hinders them from doing of it, or intermingles in the doing of it? Surely then it concerns us, when any good thought is put into our hearts, and when we have a purpose or desire of doing any good thing, to look to it, to watch over our own hearts, and to make much of that good thought, purpose, and desire, and to cherish it, and to labor by all good means to bring it forth into act. If we do not so, certainly some evil motion or lust starting up in our hearts, will out-face it, and will bear it down. Haply thou hast, in time of hearing the Word, a good motion put into thine heart, and on the hearing of thine own sin reproved, thou hast a purpose to leave it; as to lay aside thy Pride, thy Garishnesse in apparel, thy Drunkenness, thy Swearing, and such like. Oh, make much of that good purpose, there will be some evil motion or lust ready to countermand it, and when thou comest abroad into the air of the World, a thousand to one it will be quenched & gone, and it will vanish and come to nothing; thine own heart will then furnish thee with a thousand excuses to the contrary.

And so it may be, thou hast a purpose to follow thy calling with diligence, to serve God, and to show thyself religious and one truly fearing God. Well, look to it, and watch thine own heart; thy heart will be ready to suggest one excuse or other to the contrary, as the hardness, the impossibility, the trouble and the danger of the matter; as that (forsooth) it will bring loss of favor, of goods, of liberty, or the like: yea, that thou shalt be mocked and pointed at with the finger, and called a Puritan, or the like, as it is, Prov. 22.13. One Lyon or other will be in the way. Oh, therefore look to it, when thou hast any good thought, purpose, or desire put into thine heart, of forsaking evil, or doing any good, make much of it, cherish it, and pray to the Lord to keep that good purpose in thine heart, as David did, 1. Chron. 29.18. No sooner hast thou any good purpose put into thine heart, but some evil motion or lust will be ready to control it: and therefore it concerns thee to look to it, and to cherish it, and to make much of it, and to labor by all good means to bring it forth into act.

IN these two Verses our Apostle lays before us the third degree of the spiritual combat between the flesh and the Spirit, in them that are truly regenerate, still insisting in his own example, namely, this, that his delight was in good, touching his inner man, but yet he was led captive by the law of his members to sin: so that here the Apostle makes known in his own person, the spiritual Combat more fully and plainly, and in a further degree: for to delight in the Law of God, is more then to will good, and to have the law of the members rebelling against the Law of the mind, is more then simply to will evil, or to do evil. For the connection of these Verses with foregoing matter, we have here a proof of that the Apostle said, Vers. 21. That when he would do good, evil, as a law, was present with him; from this, that the Law of his members rebelled against the Law of his mind, and led him captive unto the law of sin, which was in his members: and that is amplified by his delight in the Law of God, that though he delighted in the Law of God in his inner man, yet the law of his members rebelled against the Law of his mind: and therefore when he would do good, evil, as a law, was present with him. That is the dependence of these two Verses on the Verse foregoing, and the general matter of them.

Come we to handle them severally. In the two and twentieth Verse the Apostle makes known his delight in the Law of God; that he delighted in the Law of God: and lest he should be mistaken, he explains himself, by limiting his speech to the Inner man, that is, was in his inner man that he delighted in the Law of God. I delight (saith he) in the Law of God, concerning the inner man. And so the matter of this Verse, is the Apostles delight in the Law of God, expressed with restraint of that delight to his Inner man.

For I delight in the Law of God: that is, I take pleasure and joy, yea much pleasure and great joy, I find much sweetness and pleasure: for so the word signifieth in the Original. And by the Law of God we are here to understand the Moral Law, which the Apostle, Verse 12. said, was holy, and just, and good: which makes known the good will of God, touching all good duties, both of piety towards God, and of love, and justice, and mercy towards men. In this Law the Apostle took pleasure and delight, and that in the knowledge and meditation of it, and in the practice of the duties therein required.

Concerning the Inner man. Some would have only the mind & understanding to be meant: but indeed that comes too short of the purpose & meaning of that Phrase. By Inner mā, we are to understand the regenerate part throughout, both in soul and in body, even whatsoever is either within in the powers of the soul, or without in the parts & members of the body, being renewed by grace, and so far forth as they be regenerate and renewed. And the regenerate part is thus called the Inner man, because Regeneration is chiefly seated in the heart, and in the mind, and in, in the inward powers & faculties of the soul, & doth diffuse and spread it self from thence, to the parts and members of the body: and therefore Christ saith to the Pharisees, Luke 17.2. The Kingdom of God is within you. And the Apostle saith, Rom. 2.29. that true Circumcision is of the heart, and in the Spirit. And hence it is called, The Hid man of the heart, 1. Pet. 3.4. Let the hid man of the heart be uncorrupt. That is one special reason why the regenerate part is called The Inner man.

Now then, thus conceive we the Apostles meaning in the words of this Verse, as if he had said: For I, as I am regenerate, and in that part of me that is regenerate and renewed by grace throughout, both in my soul and in my body, in the powers and faculties of the one, and in the parts and members of the other, do take great pleasure & much joy in the good Law of God, commanding good duties, both of piety towards God, & of love, justice, and mercy towards men. I find much sweetness and pleasure in the knowledge of that Law, and in meditating in the same, & in the practice of good duties that are therein cētayned, according to that measure of grace that is given to me.

Now in that the Apostle here saith of himself, that as he was regenerate, he delighted in the Law of God: The point hence is this,

That God's children, [Doct. 1] and such as are truly regenerate, they delight in the good Law of God, and in the things therein commanded, it is a matter of sweetness and much pleasure to them, to be acquainted with the Law of God, and to meditate in it, & according to the measure of grace given, and as occasion is offered them, to yield obedience to it; it is even the joy of the hearts of God's children, to know the Law of God, to meditate in it, and to practice the duties therein required, as any just occasion is offered. And hence it is, that S. John saith, 1. John 5.3. that the Commandments of God are not grievous. His meaning is to them that have their hearts renewed by grace, to them the Commandment of God was not grievous, but easy, sweet and pleasant. David makes known a marvelous great delight he took in the Laws and Commandments of God, Psal. 119.97. Oh how love I thy Law! it is my meditation continually. As if he had said, I am not able to express the greatness of my love and delight in thy Law: I want words to express it. And in that Psalm we find, that he sets forth his love and delight in the Law and Commandments of God by many notable similitudes, [ 14] Verse 14. I have had as great delight in the way of thy Testimonies, as in all riches. Verse 72. [ 72] The Law of thy mouth is better unto men, then thousands of gold and silver, Verse 111. [ 111] Thy Testimonies ban • I taken as an heritage forever: for they are the joy of mine heart. Verse 127. Therefore love I thy Commandments about gold, yea, [ 127] above most fine gold. Verse 162. I rejoice at thy Word, [ 162] as one that findeth much spayle: and the like. And Psalm 19.10. he puts it down positively, that the Statutes and Judgments of the Lord are more to be desired then gold, yea, then much fine gold, sweeter also then the honey, and the honeycomb.

Thus it was with David, and doubtless, thus it is with as many as have the Spirit of DAVID, even with as many as have the Spirit of Grace and Sanctification, and are truly regenerate: it is their joy, and their delight is to know the Law of God, to meditate in it, and to practice the duties therein required, as just occasion is offered: and the reasons and grounds of their delight are these,

First, they are able to look on the Law of God with a spiritual eye, and to see the beauty and excellency of it; even therein to behold most absolute holiness and righteousness set before them, yea, the very image of God Himself, in respect of his perfect Justice, manifested: and these things are most lovely, and must needs affect and draw the hearts of God's children to them.

Again, secondly God's children know, that howsoever the Moral Law is not the cause of eternal life, yet it is the rule of good life, and the way in which they are to walk that shall be saved: and therefore they joy and delight in the knowledge of it, and in meditating in it, and in the practice of the duties required in it, as just occasion is offered. [Note.]

But haply here some may say, [Quest.] The Moral Law of God reveals sin, and it accuseth and condemns for sin: do God's children find sweetness and pleasure in it in that respect?

I answer, [Answ.] Yes, they do, in that the Law of God discovers to them evils and sins, that they may see them, be humbled for them, and seek to God for mercy for the pardon of them, and that they may avoid and forsake evil and sin: even in this respect God's children joy and delight in the Law of God, and find sweetness in it. And therefore David said, Psal. 141.5. Let the righteous smite me: for that is a benefit unto me, and let him reprove me, and it shall be as a precious Oil that shall not break mine head.

God's children love the Law of God, because it discovers sin to them, and they like those means best, that are most powerful and effectual to that purpose. Thus it is with every child of God, and with everyone that is truly regenerate in some measure.

Now then let this, [Use 1] for the use of it, serve as a ground of trial to everyone of us. By this, as one special note, we may know, whether we be God's children, and truly regenerate or no. Dost thou find that thou hast a measure of true delight in the Law of God? Dost thou take pleasure in the knowledge of it, in meditating and musing on it? Dost thou find sweetness in the practice of the good duties therein required? Is it the joy of thine heart to be exercised in the duties of piety, in hearing the Word of God, in praying, in the duties of equity, justice, love and mercy to towards men? Are these things as meat and drink to thee? Dost thou find that thou canst delight in these things, as at a Feast or Banquet? Dost thou find sweetness in the Word of God, when thy sins are thereby discovered and rebuked? And canst thou rejoice vnsaynedly and bless God for it, when anything thou takest pleasure in, is discovered to be a sin? And dost thou love them that lovingly admonish thee of a manifest sin? Is it thus with thee? Surely, that is an infallible evidence and testimony that thou art truly regenerate, and hast the Spirit of grace in thee, and that thou art a child of God?

But on the other side, If so be thou find that thou hast no delight in the Law of God, thou carest not for the knowledge of it, the means to come by the knowledge of it being offered, thou regardest not, and thou findest no sweetness in the practice of good duties, in hearing the Word, in Prayer, in receiving the Sacraments, in sanctifying the Sabbath, and other holy duties, or in duties of love towards men. Are these things tedious and irksome to thee? and thou sayest as the people did, Amos 8.5 When will the Sabbath be gone? It is wearisome to thee to perform holy duties, and thou performest them heavily and sleepily. And when the Law and Word of God discovers thy sins, thou art so far from loving it, and delighting in it, as in that respect thou hatest it, & couldst wish there were no such Law, yea, thou hatest those that lovingly admonish thee of thy sins, and justly reprove thee for the same, as it is the manner of too many; Is it thus with thee? Deceiue not thyself, whosoever thou art; thy case is not good, thou art yet in the dregs of nature, the Spirit of God hath not yet wrought on thee, and thou canst not comfort thyself in this, that thou art a child of God. No, no: every child of God hath some measure of true delight in the Law of God, in the knowledge of it, in meditating on it, and in the practice of good duties: and therefore hereby try thyself. Haply thou wilt say, Wicked men and hypocrites sometimes delight in the Law and in the Word of God, Mat. 13.20 Christ saith, Temporaries, such as fall away in the time of trial, receive the Word with joy: and it is said of Herod, Mar. 6.20. that he heard JOHN gladly, and did many things.

How then shall I know that my delight in the Law and Word of God, [Quest.] goes beyond the delight of an hypocrite, and is such as will yield me true comfort, and that I may gather thence that I am truly regenerate?

I answer thee, [Answ.] Thou shalt know it by two things especially:

First, [ 1] if thou find thy delight to be impartial, even a delight in the whole Law and Word of God; whether the Word comfort, or teach, or exhort, or threaten, or reprove, yet still thou findest sweetness in it. For though an hypocrite may delight in the Word of God promising mercy and good things, or teaching some things not so contrary to his humor, yet if either it discover his privy corruption, or rebuke him for the same, then he likes it not: and therefore if it be so with thee, that whether the Word comfort, or threaten, or rebuke, yet still it is sweet and pleasant to thee: therein thou goest beyond an hypocrite.

Again, [ 2] if thou find that thy delight in the Word of God is a working delight, it works in thee an holy care and endeavor, to conform thyself to the will of God, revealed in his holy and righteous Law, and that as well in thy inward thoughts and affections, as in thy outward actions; therein certainly it goes beyond the delight of an hypocrite: his delight may make him do some outward good things, and that is all; it never makes him strive to subdue his reason, will, and affections, to the obedience of the Word of God.

By these two notes then try thyself, and never rest, til thou find that thou dost delight in the whole Law and Word of God, whether it teach comfort, or threaten, or rebuke, and that thy delight in the Word of God is a working delight, working in thee an holy care and endeavor, to conform thyself to the holy will of God in all things, as well in thy thoughts and inward affections, as in thy outward actions: and thereupon thou mayest conclude clude to thy comfort, that thy delight in the Law and Word of God goes beyond the delight of an hypocrite, and thence also thou mayest conclude, that thou art truly regenerate, and hast in thee the Spirit of grace and sanctification.

Again, is it so, [Use 2] that God's children delight in the Law of God? Do they find sweetness in that that reveals sin, and doth accuse and condemine for sin? Surely, much more do they find sweetness and comfort in the Word of the Gospel, that discovering to them the riches of God's mercy in Christ for the pardon of their sins, without question their joy and delight in that, in knowing it and believing it, is unspeakable and glorious. The world commonly thinks that the life of a true beleening Christian, is without joy; an heavy, lumpish, and uncomfortable life, and that there is no mirth in them that truly fear God, they live a life without delight. Alas, poor souls! they are deceived that so think; God's children find sweetness and comfort in the Law of God, humbling them and wounding them for their sins, and much more sweetness do they find in the sweet promises of the Gospel: yea, they find such sweetness in them (being known, believed, and applied to themselves by a true faith) as they would not part withal for ten thousand worlds: for those bind up their broken hearts & wounded souls, with heavenly comfort, and they work in them peace of conscience, which is a continual feast, and they settle them in assurance of right to eternal life, happiness, and glory in heaven, and do give them a task and a beginning of that joy, eye hath not seen, ear hath not heard, nor the heart of man conceived: and therefore thou art deceived, that thinkest they have no delight, and live a life without joy.

In that the Apostle here saith, He delighted in the Law of God, concerning the innerman; Hence also we gathered argument of his regeneration, that therefore the Apostle was truly regenerate, because his delight was in the Law of God concerning the inner man. As first this, in that he delighted in the knowledge of the Law of God, and in obedience to it. Therefore he was a man truly regenerate, and again in that here he speaks of his Inner man, thereby meaning his regenerate part, that therefore also he was a man truly regenerate.

Now against this argument objections are brought: we have heretofore propounded the objection that lies against the first, and answered it, Vers. 16. and therefore I pass by that, and I will now only propound the objection made against the second argument, and answer that, and then proceed.

Thus then some do object; say they, The Inner man doth not here signify the regenerate part, but by Inner man, we are to understand the mind, as standing in opposition to the body: and for this they bring 2. Cor. 4.16. where the Apostle saith, Though our outward manperish, yet the inward man is renewed daily.

Meaning, [Quest.] say they, by outward man, the body: and by inwardman, the mind: yea, say they, the Apostle so expounds himself, Verse 25. of this Chapter: Then I myself in my mind serve the Law of God, but in my flesh the law of sin. By his mind, understanding the same that before he expressed, in saying the Inner man. Now the mind is formed as well in unregenerate persons, as in them that be truly regenerate; and therefore it is no good argument to prove the Apostle to be regenerate, because he speaks of his inner man.

Now to this I answer: [Answ.] It is false: they say that by inner man, is here meant the mind; for the inner man is here opposed not to the body, but to the members, and to the flesh, by which the unregenerate part is signified: and therefore it must needs be, that by the inner man, is here meant the regenerate part. And that this is no misconstruction of these words, that of the Apostle, Ephes. 3.16, 17. makes it clear, where he saith, That ye may be strengthened by his Spirit in the Inner man: That Christ may dwell in your hearts by faith. Showing plainly, that by the Inner man, he means not only the mind, but the heart also, & the affections of it, & the regenerate part throughout. As for the Text alleged, 2. Cor. 4.16. they misvnderstand it, expounding the inward man to be the mind, and the outward man, the body.

The Text it self is against that Exposition; for the Apostle saith, The inward man is renewed daily. Now renovation is not only of the mind, but it is also of all other powers and faculties of the soul, yea of all the parts and members of the body, and he saith again, Though our outward man perish, or be corrupted; meaning, whatsoever in true believers is by the Cross and by afflictions weakened, and diminished, and purged out: and that is not only the corruption of the body, but the corruption also of the soul, and that chiefly even the sinful lusts and desires of the heart, love of the world, love of pleasures, and carnal joy and delight: and so that Text makes rather against them, then for them. And whereas they allege the Apostles own Exposition in the last Verse of this Chapter, if the words be rightly understood, they make nothing to their purpose: for certainly the mind serving God, is the part of man that is spiritual and truly regenerate: the mind being not regenerate, but in the natural state and condition, it is defiled, Tit. 1.15. and cannot serve God. And therefore when the Apostle saith, I my solfe in my mind serve the Law of God, he means, in his mind regenerate, and renewed by grace: and the mind is put for the whole Inner man, and for his regenerate part throughout, and so it still remains a true note of the Apostles regeneration, that he here speaks of his Inner man, and it is a true note to others, that they also are truly regenerate, if they be able to speak it in truth, that they have in them an Inner man, or new man, and that now they are so wrought on by the Spirit of grace, as that they find themselves altered and changed throughout, that the Image of God in some measure is set on all the powers of their souls, and on all the parts and members of their bodies, and that now they are new creatures in Jesus Christ, 2. Cor. 5.17. That is a true note of their Regeneration: and let that serve for answer to the Objection propounded.

Now further, in that the Apostle here speaking of his regenerate part, sets it forth in these terms, and calls his regenerate part throughout both in soul and body, his Inner man, and that for the reason which before I gave, because Regeneration is chiefly seated in the heart and mind, and in the inward powers & faculties of the soul: hence we may take up this conclusion,

That true Regeneration is chiefly seated in the heart and in the mind: [Doct. 2] a man or woman that would find true comfort in the work of grace in themselves, must find it working and powerful, especially and principally in their hearts and minds, howsoever the work of grace must be found in all the powers of the soul, yea in all chapters and members of the body, yet it must be found chiefly in the heart & in the mind. And hence it is that the Apostle thus exhorts, Rom. 12.2. Be ye changed by the re ••• ing of your mind. And Ephes. 4.23. he useth an exhortation to the same purpose, Be renewed in the spirit of your mind, 2. Cor. 7.1. That we may grow up in full holiness in the fear of God (saith the Apostle) let us cleanse our selves from all filthiness of the flesh and spirit. As if he had said, We cannot grow up to full holiness or to sound and true holiness, if we be not cleansed from all filthiness both of the flesh and spirit, and especially of Spirit; for what is it for a man to cleanse his hand, foot, eye, or tongue, or the like, and yet have his mind polluted and filthy? Surely, that is with the Pharisee to make clean the outside of the cup and platter, when the in-side is full of rottenness and corruption: and we know, it is but in vain for a man to lop off the branches, or to cut down the body of a Tree that he would have grow no more, and yet leave the root in the earth; for that will sprout and grow up again; so it is to no purpose to cut off as it were some branches of sin, and leave the root of it in the heart and in the mind; for that will at one time or other send forth other bitter and unsavory fruit. We must therefore labor to stock up the root of sin, and to find the work of grace chiefly in our hearts and minds, if we would have true comfort in the work of grace in our selves: and the reason of it may be these.

First, as before the fall of man, [Reason. 1] the mind of man retained the chief part of the Image of God: so now being renewed by grace, it hath in it the chiefest part of the Image of God restored and renewed.

And again, [ 2] the heart and mind are the beginning of all good actions; and if the mind be dark and ignorant, and the heart full of rebellion, there can be nothing but sin in all the powers of the soul, and in all the parts and members of the body: and therefore it must needs be, that if we would find true comfort in the work of grace in our selves, we must find it working and powerful, especially and principally in our hearts and minds.

And therefore for the use of this. [Use.] Deceiue not thyself, whosoever thou art, think not to find true comfort to thine own soul, only because thy outward man is in some measure reformed, and thy hands, eyes and other outward parts of the body are reformed, and that in respect of thy outward carriage thou walkest unblameably and without repoofe. Alas, this thou mayest do, and yet want the power of grace in thy heart and mind; yea, this thou mayest do, and yet be ignorant of God, and of the ways of God, and be yet a man or woman of an unreformed heart. We see it in common experience, that some that are grossly ignorant, yet walk unblameably in respect of the World, they deal justly and truly with everyone, yea, and they perform some outward duties of Piety and Religion, and an Hypocrite, one that is rotten at the heart, and carries in him an heart full of wicked and noisome lusts, of Pride, Envy, Covetousness, and the like, may make a goodly show, and may seem to be religious, yea, he may carry himself so religiously in respect of his outward carriage, as that they that are truly religious, & converse with him, cannot discern him, but may be deceived by him. Thus did Judas, he carried himself so smoothly as the rest of the Apostles could not discern him, no, when Christ said, One of them should betray him, they could not presently point at Judas, and say he was the man. No, no, doubtless Judas had behaved himself as religiously in show, as the best of them, yet was he a notable Hypocrite, he had a rotten heart within him, and a bitter root of covetousness was in his heart: and therefore rest not in this, whosoever thou art, that thou art outwardly reformed; that will deceive thee if thou rest in it. If thou wouldst have true comfort in the work of grace in thyself, labor to find it powerful in thy heart and in thy mind principally, and to this purpose consider, that if grace be not powerful and working specially in thine heart, in time of trial it will deceive thee, and the Lord will at one time or other discover thee and lay thee open to thy shame. And hence it is, that many fall away from the profession they have made in former time, and return with the Dog to his vomit, and the Sow to her tumbling in the mire, because indeed they were never sound at the root: grace was never powerful in their hearts. Oh then, labor for this, and never rest till thou find it in thyself, even grace working especially in thine heart and mind, never rest till thou find thy mind truly enlightened, and thine heart truly reformed, and that thou makest conscience of thy very thoughts, and that thine heart is upright with God, though thou have many failings; and that indeed will yield thee true comfort both in life and death.

One thing yet remains to be noted; in that the Apostle here calls his regenerate part his Inner man, and gives to it the title of a whole man, not a piece or part of a man; but as it were an entire and whole man. Hence we are further taught,

That true Regeration is entire, [Doct. 3] it spreads it self over the whole man, even over all the powers of the soul, and over all the parts and members of the body, and where sanctifying grace is truly wrought, it is not found in one power or faculty of the soul, and not in anoher, but it is found in a proportionable measure in every power and faculty of the soul, and in every part and member of the body: for why? The Spirit of GOD never works in any man or woman, but he goes thorough stitch with his work, he works throughout; if he enlighten the mind with saving knowledge, he also works on the will, and on the affections in like proportion, and in all other faculties of the soul.

And hence it is, that regeneration is called a new Creation, 2. Cor. 5.17. If any man be in Christ, let him be a new creature: and a new birth, Tit. 3.5. and therefore it must needs be entire, and of the whole man; for doubtless the Spirit of God brings not forth a monstrous birth, all head and nothing else, but he brings forth a perfect birth, I mean, perfect in respect of all the parts, and where he sanctifies, he sanctifies throughout, as the Apostle prayed, 1. Thess. 5.23. in Spirit, in soul and in body.

Let no man then deceive himself, [Use.] let no man think he is truly regenerate, because haply he is enlightened, and because he hath in him some knowledge of God and of good things, and is able to speak of such things, and yet notwithstanding his heart is not reformed, but he nourisheth in his heart some corrupt lust, or some inordinate affection of Pride, of Envy, of Covetousness or the like: if any so think, he deceives himself.

Herod knew much, and did many good things: yet he was a mere carnal man, possessed with an inordinate love of his Brothers Wife. And therefore think not that the Spirit of God hath wrought in thee to thy Regeneration, unless thou find that he hath wrought on thee throughout. If thou wouldst be sure that thou art truly regenerate, thou must find a proportionable measure of grace in every power and faculty of thy soul; thou must find not only thy mind enlightened with knowledge, but thine heart also in like proportion sanctified, and that now thou doest not only know God as he hath revealed himself in his Word and Works, but doest also acknowledge him, and put thy confidence in him as a loving Father, and that now thou lovest God, his Word, his Children, and doest truly fear God, and endeavor to please him in all things, leading a pure and unblameable life, as becometh a new creature: that will give thee assurance, that thou art truly regenerate.

THe Apostle having said in the Verse before, that he delighted in the Law of God, concerning the Inner man, and as he was renewed by grace: here he makes known how it was with him, in respect of the remainder of sin that still abode in him (namely) thus, that there was an enmity between that remainder of sin, and the Grace of Regeneration that was in him. And first, he sets down the measure of that enmity, as that sin remaining in him, resisted and rebelled against the grace that was wrought in him, it did violently resist it as a Rebell his Prince. And he amplifies that by his own sense, feeling and sight of it, that he saw it so to be; he saith, I see another law in my members rebelling against the Law of my mind. And then, secondly, he makes known the issue and success of that resistance and that rebelling of sin, which was this, That it led him captive to sin, and brought him under the power of sin, in the words following: leading me captive unto the law of sin, which is in my members. Thus we have the several parts of this Verse, and the general matter of it.

Now for the first part of this Verse in these words: I see another law in my members, rebelling against the Law of my mind. I will stand awhile to clear the words touching the sense and meaning of them: But I see another law in my members.

I see. The word signifieth, I behold, or look on. The meaning is, I plainly see and perceive, and I discern another law in my members. The word (Law) is here put as before, Vers. 21. Metaphorically, to signify the corruption of nature, and not that barely, but the power, and force, and strength of it, having in it the power and force of a Law, as it were ruling, governing and commanding. As if he had said, I see another power, even the corruption of nature, which is as a Law that commandeth in my members. Some would have the word (members) here to signify only the parts and members of the body, but (as I take it) we are thereby to understand the same the Apostle spake of before, Vers 18. under the word flesh, namely, the unregenerate part throughout, both in the powers of the soul, and in the parts and members of the body. And the unregenerate part is thus called flesh, or members, because when the corruption of nature breaks out, and brings forth the effects and cursed fruits of it, it is seen and perceived rather in the outward parts and members of the body, then in the inward powers and faculties of the soul: and therefore the Apostle said, Rom. 6.12, 19. Let no sin reign therefore in your mortal body, that ye should obey it in the lusts thereof. Neither give your members servants to uncleanness and to iniquity, to commit iniquity, but give your members servants unto righteousness in holiness.

(Rebelling.) The word here rendered rebelling, is metaphorical, it is borrowed and taken from such as openly rebel against their lawful Prince and Sovereign, and take Weapons and bear Arms, and wage War against him, and stand at open defiance with him; and it signifieth not a weak, or secret, or under-hand resisting, but as it were an open and a violent opposing, even a strong and powerful withstanding and striving against.

The Law of my mind. The word Law is here again put by way of similitude, for the power and force of grace in the mind; and by (mind) we are to understand the mind regenerate and renewed by grace; and by a Synecdoche, that is put for the whole Inner man, and for the regenerate part throughout, both in soul and in body; because here the mind is opposed to the members, or to the flesh, by which the regenerate part is signified: and so by the Law of the mind, is here meant the power of grace, as a Law commanding in the regenerate part.

Thus then conceive we the Apostles meaning, when he saith, But I see another law in my members, rebelling against the Law of my mind, as if he had said,

But I plainly see, and well perceive, and I discern another power and force, I mean, the corruption of my nature, that still in part abides in me, which is as a law that commands in that part of me that is unregenerate; I see, and I discern, that mightily, violently, and strongly opposing, and striving against the power of grace, that is in my whole Inner man, even the power of grace, which is as a Law that commands to the contrary in that part of me that is truly regenerate.

Now first, in that the Apostle having said in the Verse before, that he delighted in the Law of God concerning the inner man, he presently subjoins to it in this Verse, but I see another law in my members, rebelling against the Law of my mind. As if he had said, But I see there is resistance, there is opposition made against that delight of mine, by the remainder of sin still abiding in me. Hence note we in a word the point was stood on before,

That God's children have their delight they take in the Word of God, and in good things, [Doct. 1] many times crossed and hindered, & besides outward things, as the world and wicked men, and the like opposing them, in respect of their love and liking of good things, and their delight in them, they have the remainder of sin still abiding in them, to cross them, and to oppose against them: and when they find sweetness and delight in good things, their own corruption is ready to quash and quell that delight of theirs: because indeed (as heretofore I have shown) corruption of nature still abiding in them, is stirring and working, and one work of it is to defile and repress the good motions of the mind, and the work of grace that is in them.

And hence it is, that no sooner doth a child of God find delight in good things, but his own corruption makes resistance and opposition against that delight of his, and seeks to hinder it, & to shake it out of his heart. And therefore know this, whosoever thou art, that thou canst not look always to find the like measure of delight in good things; thy delight in good things will be sometimes greater, and sometimes less, for why? thine own corruption makes resistance, and stands in opposition against that delight of thine, and thou shalt find it will sometimes hinder it, and weaken it, and lessen it in the measure: and therefore when thou findest in thee any measure of delight in good things, make much of it, cherrish it, and labor to keep it in thine heart, and to that purpose do these two things:

First, esteem of good things according to the worth and excellency of them, as Job did, Job 23.12. I have esteemed the words of his mouth, more then mine appointed food.

Secondly, establish thy delight by counsel, as it is Pro. 20.18. I mean, by taking counsel with God: go to the Lord by prayer, be earnest and instant with him to help and assist thee by his grace, that thou mayest continue delighting in good things.

And if thou do these two things, doubtless thou shalt be able to keep thine heart in some good measure, delighting in good things, yea, thou shalt find thy delight in those things much increased.

Observe we in the next place, that the Apostle doth not barely affirm this, that there was a law in his members rebelling against the Law of his mind, but he affirms it as a thing seen and discerned, and plainly perceived by him. I see (saith he) another law in my members rebelling against the Law of my mind: I plainly see it, and I well perceive it. Hence then take we notice of a special qualification of God's children, and the point hence is this,

That thus it is with God's children, [Doct. 2] and with as many as be truly regenerate, that they are well acquainted with the rebellion of their own hearts; God's children see, and well perceive the strong working of their own corruption still in part abiding in them, how violently and mightily it opposeth and striveth against the power of grace that is in them, they are not ignorant of it, but they see and discern how far sin spreads it self in their nature, and the great might and force it hath in them. And hence it is, that the people of God, and the children of God, many times complain of the rebellion of their own hearts, and of the vileness of their corrupt nature; which they would never do, if they had not a lively sense and feeling of it, and if they did not clearly see it, and discern it. Isai. 63.17. The Prophet, in the behalf of the people, complains of blindness of mind and hardness of heart; O Lord, (saith he) why hast thou made us to err from thy ways, and hardened our heart from thy fear? And Isai. 64.6. We have all been as an unclean thing, and all our righteousness is as filthy cloths. And Psal. 51.10. David cries out, Create in me a clean heart, O God, and renne a right Spirit within me. Which he would not have done, but that he saw and discerned in him an unclean heart, and a crooked spirit. And thus indeed it is with all God's children, they are well acquainted with the rebellion of their own hearts, they plainly see, and perceive, and feel the strong working of sin in themselves, and they discern the violent opposition that it makes against that grace that is in them; God's children painely see unbelief and doubting opposing their faith, ignorance and erroneous conceits standing up against their sound knowledge, hardness, and dullness, & deadness of Spirit, standing against their delight and cheerfulness in good things and the like: And the reason of it is this,

They have the life of grace in them, [Reason.] they are quickened by the Spirit of grace, and they are living in respect of the grace that is in them: and, as the wise man saith, they have their eyes in their head, and they have their spiritual senses about them, and they are apprehensive, and sensible of that opposition that is made against that life and power of grace that is in them; and so they plainly see, and perceive, and feel the strong working of sin in themselves, and they are well acquainted with the rebellion of their own hearts.

Now then this for the Use: First, [Use 1] it makes known a manifest difference between the regenerate and the unregenerate. The regenerate, they are well acquainted with the rebellion of their own hearts; but (alas) it is far otherwise with the unregenerate, they have no manner of sight, nor sense, nor feeling of the power and strong working of sin in themselves; they have many sinful lusts ruling and reigning in them, and they see them not, much less do they trouble them: you shall never hear a carnal Gospeller, a carnal professor of the Gospel, complaining of his unbelief, of his hardness of heart, of his deadness and dullness in hearing the Word of God, in praying, or the like; he hath no sight of these things, he perceives them not: no, he perceives not the temptations of Satan; the gross temptations of Satan laid against him, never trouble him; which indeed is a plain evidence that the strong man armed holds possession of him, Luk. 11.21. And know it, whosoever thou art, if thou be ignorant, blind, and vnfeeling, in respect of the power of the sinful lusts that are in thee, it is the more probable thou art still in thy natural blindness, and that thou art not an hairs-breadth beyond an unregenerate person.

Again, [Use 2] is it so, that God's children are well acquainted with the rebellion of their own hearts? is it so with them, that they plainly see, and well perceive and feel the strong working of sin in themselves, and how it opposeth the power of grace that is in them? Then here is comfort for thee, whosoever thou art that hast a sight of thine own inward rebellion, & dost plainly see and discern the strong working of sin, opposing against that power of grace that is in thee.

Dost thou see unbelief & doubting opposing against thy faith, dullness and deadness of heart standing against thy delight and cheerfulness in good things, and crossing and hindering thee in the performance of good duties? Comfort thyself, it is no otherwise with thee then with the dearest of God's children, yea this is a plain evidence that thou art a child of God, and truly regenerate; [Note.]

And that thou hast a true feeling of thine own inward rebellion, it is from the life of grace, and from the Spirit of grace; and as one saith well, If thou feel the hardness of thine own heart, it is so much comfort to thee, as it is a testimony that thine heart is not altogether hardened: and therefore be not discouraged because thou seest the inward rebellion of thine own heart, and because thou feelest a strong opposition against that grace that is in thee. If thou see and feel these things with grief, and desirest to be freed from them, and to be better; and being wearied and tired with sin, desirest to please God in a simple obedience of faith, comfort thyself; that seals up to thee, that thou art a child of God: think on that to thy comfort.

The next thing that comes to be observed is this; the Apostle (as here we see) speaking of the remainder of sin that still abode in him, and rebelling against the power of grace that was in him, he expresseth his mind under the word [Law;] I see (saith he) another law in my members, rebelling against the Law of my mind. He compares the remainder of sin that was in him, to a law ruling, governing, and commanding. Hence we are given to understand thus much,

That the corruption of nature doth not only remain in GOD'S children in part, [Doct. 3] so long as they live in this world, but it hath also great force in them; it is as a Law that rules, and governs, & commands in that part of them that is yet unregenerate, and so far forth as God's children be unregenerate, the remainder of sin doth exercise a kind of authority in all the powers of their souls, and in all the parts and members of their bodies, and it is as a Law that commands and requires obedience to be given unto it; the corruption of nature remaining in God's children, is no weak and feeble thing, but it is a thing that is strong and powerful in the best of them, in their unregenerate part. And hence it is, that the corruption of nature that abides in true believers, and in such as are truly regenerate, is still called The old man, as Ephes. 4.23. Put off the old man, saith the Apostle, speaking to the Saints. Even in God's children it hath the name and title of the old man, it is in them as an old man, it is no tender weakling, but it is tough, and strong, and as it were a man grown in years, and it carries with it some authority, and power, and command in their unregenerate part.

And hence likewise it was, that the Apostle speaking to the Romans, of whom he was persuaded that they were dead to sin, and quickened by grace to newness of life, Rom. 6.12. he useth this disuasion or dehortation, Let not sin reign in your mortal bod yes, that ye should obey it in the lusts thereof. As if he had said, I know, and persuade myself, that you are truly regenerate, but yet I know withal, that sin in part still abides in you, yea, it is not only in you, but it is strong and powerful in you, so far forth as you are yet unregenerate, and it will still look to rule, and reign, and command in you as in former times; and therefore it concerns you to look to it: let not sin rule and reign in you, that ye should obey in the lusts thereof. And to these, many other testimonies might be added, confirming this truth: That the corruption of nature doth not only remain in God's children in part, whilst they live in this world, but it is as a Law that rules, and governs, and commands in the best of them, in their unregenerate part, and so far forth as they be unregenerate: yea, doubtless, God's children find it so in their own experience, that the corruption of nature that still abides in them in part, sometimes commands in their understanding, sometimes in their will and affections, sometimes in the parts and members of their bodies, yea, sometimes they are ouercarried by it to some foul sin.

Now the reason and ground of it is this: [Reason.] In their unregenerate part, and so far forth as they be unregenerate, there is nothing to withstand the power and force of their natural corruption, the unregenerate part hath no grace in it to withstand that corruption, but it remains in the natural force and strength of it, and therefore it must needs be strong and powerful, and as a law ruling and commanding in the unregenerate part.

And this being a truth; first, [Use. 1] it serves further to confirm that which heretofore I have made known, and will now only remember in a word, namely this, that the best actions of the regenerate are imperfectly good, and they come short of that perfection that ought to be in them: for why? The most holy and most regenerate that live in the world, are throughout in part unregenerate, and so far forth as they be unregenerate, the corruption of their own hearts hath the command of them, it rules, and governs, and commands as a Law in that part of them that is yet unregenerate, and that being throughout, it cannot possibly be that their best works should be perfect.

Again, is it so, [Use 2] that the corruption of nature doth not only remain in God's children in part, so long as they live in this world, but it is also as a Law ruling, and gonerning, and commanding in their unregenerate part, and so far forth as they be unregenerate? Is it thus with God's children, and such as are truly regenerate? How then, I beseech you, is it with unregenerate persons, and with them that are yet in their natural state? Surely it must needs be, that the corruption of nature, as a law, rules, and governs, and commands in them altogether; in them there is no dram of sanctifying grace, there is nothing but flesh in them; and therefore they are wholly and throughout ruled, and governed, and commanded by the corruption of their own hearts; and that is a miserable condition: yet so it is with every unregenerate person, his own corruption hath the whole command of him, and his own lusts are as laws unto him, and the holy Ghost makes it known so to be in the Book of God. We read Job 21.14. Job brings in the wicked, saying thus to God, Depart from us: we desire not the knowledge of thy ways. And Ierem. 6.16. the Prophet brings in the Lord, saying thus to his people, Stand in the ways, and behold, and ask for the old way, which is the good way, and walk therein, and ye shall find rest for your souls. And he presently subjoins the answer of the people, We will not walk therein. Now we may not think, that they were so forlorn, and so shameless, as that they durst thus speak with their mouths; but the meaning is, that thus they spake in their hearts, & their affections spoke thus, in that they purposed with themselves to cast off the yoke of the Lord, and to live after their own lusts. And do not we find it in woeful experience, that many cast off the Word of God, and the ways of God, and they will not be guided by the will of God made known unto them? Yea, some stick not to speak it, that they will follow their own ways, and will do what seems good to themselves, say the Preachers what they will or can to the contrary. And what is this but a plain evidence, that their own corruption hath the whole command of them, and that their own lusts are as laws to them, and have the command of them altogether? and that is a fearful condition.

And take notice of it, whosoever thou art, that art yet in thy natural state and condition; Hast thou no evidence of sanctifying grace in thy heart? Dost thou not find and feel the power and the work of the Spirit in thy soul in any measure? Surely, then this is thy case, then thine own corruption hath the whole command of thee, and the lusts of thine own heart are as laws to thee, and they rule thee, and they command the, and thou art at their beck and command, and a slave to them; and that is a miserable bondage: and if thou tender the good of thy soul, hasten out of it with all possible speed.

Now further observe we, that the Apostle saith, that remainder of sin that dwelt in him, was as a law commanding in his members: I see another law in my members: meaning, as I shown, his unregenerate part throughout, which is expressed under the word (members,) because when the corruption of nature breaks out, and brings forth the fruits of it, it is rather seen in the parts and members of the body, then in the powers and faculties of the soul. The point hence is this: [Doct. 4]

That the corruption of nature is especially seen and perceived by the fruits of it, breaking out by the parts and members of the body, howsoever the corruption of nature be strong and powerful in the powers and faculties of the soul, & have a most strong working in them: and there is never any corrupt action in the body, but there hath been first a corrupt motion and sinful affection in the soul, yet it shows it self as a law, ruling and commanding most evidently and most apparently, in and by the sinful actions of the body, and by the cursed frults of it that are brought forth in and by the parts and members of the body: and hence it was that the Apostle, Rom. 3.9. having said that all both Jews & Gentiles were under sin, and that sin had power over them, and was as a law ruling and commanding in them, and being to prove that, and to make that manifest, he speaks of the power and working of sin, and of the fruits of it in the several parts and members of their bodies, Ver. 13.14, 15. Their throat (saith he) is an open sepulcher, they have used their tongues to deceit, the poison of Asps is under their lips, whose mouth is full of cursing and bitterness. Their feet are swift to shed blood: I am. 3.6. The Apostle saith, The evil tongue is a world of wickedness. and Verse. 8. It is full of deadly poison. [ 8] The great wickedness and poison of the heart breaks forth, and is apparent to be seen in that part and member of the body. And hence, doubtless, it was, that the Saints in former times labored to keep the corruption of their hearts from breaking out by the parts and members of their bodies, and to that purpose they made covenants with their eyes, and tongues, and mouths, and lips, as Job 31.1. I made a covenant with mine eyes; why then should I think on a maid? Psal. 39.1. I thought (saith DAVID) I will take heed to my ways, that I sin not with my tongue: I will keep my mouth bridled, while the wicked is in my sight. Psal. 119.37. David prays, Turn away mine eyes from regarding vanity, and Psul. 141.3. Set a watch, O Lord, before my mouth, and keep the door of my lips. Thus did this Holy man pray, and thus did he & others make covenants with the parts and members of their bodies, because they knew well, that the corruption of their hearts is especially seen and perceived by the fruits of it, breaking out by the parts and members of the body. And the reasons of it are these:

First, [Reasons. 1] because the corruption of nature breaking out by the parts & members of the body, it appears plainly to be powerful in the whole man, and that it rules and commands not only within in the heart, but without also, and hath rule of the whole man.

And secondly, [ 2] because when the corruption of nature breaks out by the parts and members of the body, it is either by sinful words or deeds, which are more sensible then inward evil motions and lusts, and evil thoughts of the heart.

And therefore, on these grounds we may set this down as a certain truth, that the corruption of nature is especially seen and perceived by the fruits of it, breaking out by the parts and members of the body, and it shows it self as a Law ruling and commanding, most evidently and most apparently in and by the sinful actions of the body.

Now then this being a truth, it serves to teach us, [Use 1] that we may safely judge sin to be strong and powerful, and to be ruling and commanding in that man or woman, in whom we see it to break out in the fruits of it, by the parts and members of the body: such as declare their sins, as Sodom, and hide them not, as the Prophet speaks, Isai. • .9. A man may see it, and even read it in their faces. Certainly in them sin rules, and commands as a Law, and one may safely so judge. We have good evidence for it: Common Drunkards and common Swearers, & such as utter out whatsoever the malice, the pride, or lust of their hearts can suggest, and proud persons, such as set out the vanity and pride of their hearts in their shaggehaire, fore-tops, and garish attire, & the like, they think they are hardly dealt withal, and there is wrong done them when they are thought to be wicked & profane: but indeed there is good evidence for it, and we may safely so judge of them, it is evident and apparent that sin rules and commands in them as a Law, in that it breaks out in the fruits of it by the parts and members of the body.

Yea but, saith the proud person, [Object.] there is sometimes a prouder heart under a sober habit, then there is under that you call garish.

It may be so; yet that is but a mere conjecture, [Answ.] that is unknown to thee, and thou so judging, thou art uncharitable in thy censure: but if a man look on thee that art garish in thy apparel, he needs not go by guess, but he may certainly say, sin rules and commands as a Law in thy heart, and so thou that hast no rule of thy tongue, but thy mouth runs over and pours out Swearing, Cursing, Rayling, and such like: A man may certainly say it, and not err in so saying, that sin rules and commands in thee as a Law. And therefore think it not a small matter, as many do, to follow the fashion of the world, to be idle in thy speech, to swear by Faith and Troth. What, say some, are these so great matters? Yea, they are so great, as they show plainly thou hast no grace in thy heart, but that the Devil sits in thy heart, and that sin hath the chief rule and command of thy whole man, and a man may so judge of thee.

Again, [Use 2] is it so, that the corruption of nature is especially seen and perceived by the fruits of it, breaking out by the parts and members of the body? Surely, then we must not only watch over our hearts, though over them chiefly, but we must also set a watch over every part and member of our bodies, and not suffer our eyes to wander after vanity, nor our tongues to roue and run at random, and to utter forth whatsoever the lust of our hearts can suggest. I am. 1.26. saith the Apostle, If a man seemethreligious, and refrayneth not his tongue, but deceineth his own heart, that man deceives himself, his religion is but vain. And on the contrary, if we narrowly watch over the parts and members of our bodies, and suffer not sin to break out by any part or member of our bodies, in the common practice of any known sin, this will be the comfort of it, that sin doth not rule and command our whole man.

In the next place comes to be considered, the measure of opposition and resistance, that the remainder of sin made against that power of grace that was in the Apostle, under the word (Rebelling.) I see another Law in my members, rebelling against the Law of my mind: that is, as I shown, [Doct. 5] not weakly, or secretly, or under-hand resisting, but as it were openly and violently opposing and striving against the Law of my mind. The point hence offered is this,

That the corruption of nature, that still in part abides in God's children, is as a Rebell against that power of grace that is in them, and as a Rebell it doth violently and strongly oppose and strive against it. The corruption of nature that remains in God's children, makes not a weak and feeble resistance against the power of grace that is in them, but it makes a mighty, strong and violent opposition against it, yea, it strives utterly to extinguish grace, to root it out, and to destroy it, it fareth with the remaynder of sin, and with the lusts that arise thence, as it doth with one that riseth up in rebellion against his natural and lawful Prince, and takes up arms against him, under pretence of title to the Crown and Kingdom, as Absalom did against his father David, 2. Sam. 15. Such an one will not content himself only with this, to thrust his Prince out of his Kingdom, and to put him from his government, and to overthrow his Laws, that he may set up his own, but he will seek to deprive him of his life also. So is it with the remaynder of sin that still abides in God's children, and with their rebellious lusts, they seek not only as it were to depose grace, and to keep it under from ruling and reigning, but even to take away the life of it, and utterly to root it out, and they do violently and strongly oppose against it. And this is that which the Apostle Peter intends and means, when he saith, 1. Pet. 2.11. that fleshly lusts fight against the soul. Dearely beloved (saith he) I beseech you as strangers and pilgrims, abstain from fleshly lusts which fight against the soul. As if he had said, which oppose against that grace and goodness that is in the soul, and against the salvation and eternal good of the soul, even to strip it of all grace, that it may perish by sin; as Soldiers and enemies use to do, whose end & purpose in fighting, is to spoil and kill.

And to this purpose also speaks the Apostle, I am. 4.1. saith he, Whence are wars and contentions among you? Are they not hence, even of your lusts that fight in your members? that is, from those vile lusts that war and fight in the powers of your souls, and in the parts and members of your bodies, and as Rebels do oppose and strive against that grace that is in you. And hence it is, that the Apostle compares himself and other Apostles and Ministers of the Gospel, to Soldiers fighting against sin and Satan, and saith, 2. Cor. 10.4. That the weapons of their warfare work not carnal, but mighty through God to cast down holds: that is, the holds of sin and Satan. He compares sin and Satan to enemies entrenched, and lying within strong Towers, walls and holds, and so mightily opposing against grace and goodness; and he subjoins Vers. 5. [ 5] Casting down the imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity enery thought, even every rebellious thought, to the obedience of Christ. Alluding, no doubt, to that, Ierem. 1.10. where the Lord saith to the Prophet, Behold, this day I set thee over the Nations and over the Kingdoms, to pluck up, and to root out, and to destroy, and throw donne, to build, and to plant. We see then this made clear by evidence of Scripture, that the corruption of nature that still in part abides in God's children, is as a Rebell against the power of grace that is in them, and as a Rebell doth violently oppose and strive against it. And the reason of it is this,

Grace and corruption are mingled together throughout, [Reason.] in every power and faculty of the soul of that person that is truly regenerate, as light and darkness are mingled together in the dawning of the day, and as heat and cold are mingled together in luke-warm water. We know that luke-warm water is not in one part hot, and in another part of it cold, but it is hot in part, and cold in part throughout: and such a mixture is there of grace and corruption in them that are truly regenerate, and withal there is a flat contrariety between grace and corruption, and they are as contrary one to the other, as light and darkness, and as fire and water; and therefore it must needs be, that the corruption of nature, that still in part abides in God's children, doth as a Rebell, violently and strongly oppose & strive against the power of grace that is in them, and it makes not a weak and feeble resistance, but a mighty, strong, and violent opposition against it, and the lusts that arise thence, do mightily war and rebel against the working, and the fruits of grace, as unbelief against faith, ignorance against knowledge, despair against hope, hypocrisy against singleness of heart, pride against humility, and so in other particulars.

Now this being a truth, for use, [Use 1] it serves as a ground of admonition to all God's children: hereupon they are to be warned & to be stirred up to set themselves against the rebellion of their hearts, and the sinful lusts that arise from their corruption, as against so many dangerous Rebels, yea, this must teach God's children always to stand on their gard, and to be watchful, for it is certain, that a child of God is no longer safe then while he is watchful. Will a King be secure and careless, having many strong Rebels up in arms against him in his own Kingdom, seeking to pull the Crown from his head? Surely no: If he tender his own safety, he will not, but he will with all possible speed seek to subdue them, and to bring them down, yea to take away their heads.

Thus must God's children deal with the rebellious lusts of their own hearts: Dost thou find in thee the lust of Pride, of Envy, of Covetousness, of Uncleanness, or any other sinful lust rising up and rebelling against that power of grace that is in thee? Oh seek and labor to subdue it, yea, to kill it, and to take away the life of it, and that with all possible speed; suffer it not to harbor and to rest in thee, in hope hereafter to deal with it, and to overcome it. No, no: the longer thou dost suffer it, the stronger it will be, and the more hard to over-master, yea it is a judgment of God on thee, if thou suffer a known lust in thine heart, and use not means to subdue it, and to mortify & to kill it: therefore betimes grapple with it, and seek to subdue it, and to take away the life of it. Haply thou wilt say, How is it to be done? How shall I subdue the Pride, the Envy, the Covetousness and Uncleanness of mine own heart? I answer. To that purpose thou must do three things:

First, [ 1] apply to thyself Christ crucified, and rest not, til thou art able to say that thou art crucified with Christ, as the Apostle saith, Gal. 2.19.

Secondly, [ 2] seriously apply the Word of God, and especially the Commandments and threatenings of God that are directly against thy lusts, to the several lusts of thine own heart: for the Word of God is the sword of the Spirit to cut down sin and corruption, Ephes. 6.17.

Thirdly, [ 3] be careful to avoid all occasions & moons that may stir up the sinful motions and rebellious lusts of thy heart.

These things must thou do, if thou wouldst subdue the rebellion of thine own heart, and the sinful lusts of it: and be thou careful to use these means, and ever remember this, that thou hast a Rebell in thine own bosom, the corruption of thine own heart, and the sinful lusts that are in thy heart, are as dangerous Rebels, they fight strongly against that grace that is in thy soul, yea, against the eternal good and salvation of thy soul, yea, they seek to strip it of all grace, that it may perish by sin. Therefore stand on thy gard, and betimes set thyself against them, & labor by all good means to subdue them, and to mortify them, and to take away the life of them; that is the duty of every child of God.

Again, [Use 2] for a second use; Is it so, that the corruption of nature, that still in part abides in God's children, is as a Rebell against that power of grace that is in them, and as a Rebell, doth violently oppose against it? Then here is matter of comfort for thee whosoever thou art, that art ever complaing of the rebellion of thine own heart. Oh, say some, I find the rebellion of my heart to be great and strong, I have much ado with mine own heart, and I can hardly stand against the rebellious lusts of it. Is it thus with thee? Surely, then thy case is no other then the case of the holy Apostle, he saw a Law in his members, rebelling against the Law of his mind. And thus it is with the best of God's children: yea, comfort thyself in this, that the corruption of thy heart, and the sinful lusts of it, are as Rebels, opposing against the power of grace that is in thee:

Therefore certainly the Lord will not suffer them to prosper, but in the end he will overturn them & bring them to naught.

The corruption of thy heart that still in part abides in thee, and the sinful lusts of it, may for a time molest and trouble thee, opposing against that grace that is in thee: yet know this to thy comfort, they shall never wholly vanquish and overcome that grace. No, no; they vex and trouble thee unjustly, and as Rebels, they oppose against that grace that is in thee, and they shall be sure to be put to the worst in the end. Satan fought against Christ, but he took the foil: and so sin, that fights against the grace of Christ in his members, shall be foiled in the end, and that grace of Christ and power of his Spirit shall at length wholly overcome it, & utterly destroy it. Let that be thy comfort, and think on it to thy comfort.

Now here a question is to be answered, occasioned from this that the Apostle saith, he saw another law in his members, rebelling against the law of his mind. I will briefly propound and answer it. The question is this:

Whether the Child of God may sin of Rebellion, [Quest.] or sin rebelliously or no? This question some move.

And to this I answer, [Answ.] That doubtless a Child of GOD may sin of Rebellion, or may rebelliously in part, not wholly, as the wicked do, and as Saul did, to whom Samuel said, 1. Sam. 15.23. Rebellion is as the sin of Witchcraft, and transgression is wickedness and Idolatry. God's Children cannot so sin of Rebellion, and in that degree rebelliously, but in part they may, and there is ground for it from this Text; for there is in the best of God's Children that live on the face of the earth, the law of their members rebelling against the Law of their mind, and leading them captive unto the law of sin, which is in their members; there is rebellion in their corrupt flesh throughout in part, in their minds, wills and affections, and that over-carries them sometimes to the doing of evil, yea, as the Apostle adds, it leads them captive to the law of sin, yea, to the doing of some foul evil, as we read of David, Peter, and others. And such as the proper cause is, such must needs be the effect: and therefore the proper cause of that evil that is done by them, being the inward rebellion of their minds, wills and affections, the evil that is done by them, coming from thence, especially being a foul evil, it must needs be, that it is done in part rebelliously, and is in some degree a sin of rebellion. Dan. 9.5. The Prophet saith plainly, We have rebelled. And Vers. 9. Albeit we have rebelled.

That was but in the general confession of sin. [Ob.]

Doubtless, [Answ.] he confessed the truth. I would but ask this question: May not a Child of God sometimes sin against knowledge and conscience? [Doct. 6] Without question he may; and therefore rebelliously. Yea, but say some not against knowledge in that particular act? Yes, even in that particular act, he not resisting the lust of his heart, but giving way to it, nourishing it and consenting to it in his will that over-carries him even against his knowledge, sometimes to do some foul evil: this was the case of David, Peter, and others: and therefore, doubtless, a Child of God may sin of rebellion, or rebelliously, sometimes in part not wholly.

We are further to mark, that the Apostle saith, The law in his members rebelled against the Law of his mind. The remainder of sin that still abode in him, warred and fought against the power of grace that was in him, and so the fight and war that was in him, was between corruption and grace. And thus indeed it is in the Children of God, and such as are truly regenerate; there is in them a strong fight and bitter combat between corruption and grace; the flesh and the Spirit are at continual war and enmity, and they fight and strive one against the other in the Children of God, that is the fight and combat that is in them. And the combat between the flesh and the Spirit is proper to God's Children, and such as are truly regenerate, it is found in them alone. Unregenerate persons are not acquainted with it, they know not what it means. And therefore the Apostle speaking of it, Gal. 5.17. he doth appropriate it to such as have the Spirit of grace and sanctification, and are able to walk in the Spirit. He saith in the Verse before, 16. Walk in the Spirit, and ye shall not fulfill the lusts of the flesh. And then he subjoins, For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other.

Indeed unregenerate persons may have a kind of fight and combat in them, and doubtless there is sometimes a kind of fight in the wicked, but it is either between the appetite and reason, the appetite, and sense, and natural passions fighting and warring against reason: or it is between sin and the conscience enlightened by the light of nature, and by the Word of God, the conscience carrying in it the light of nature, and that light being not extinguished, nor weakened by sin, it smites, and checks and controlls the motions of sin, and it doth warn and accuse men when they do any evil against that light, as Rom. 2.15. the Apostle saith, The Gentiles show the effect of the Law, written in their hearts, their conscience also bearing witness, & their thoughts accusing one another, or excusing. There is one of these two serts of fight and combat in such as be yet unregenerate: but as for the fight between the flesh and the Spirit, and between grace and corruption, they are not acquainted with it, they have no experience of it, because indeed they have not the Spirit, they have not sanctified grace in them, but they are wholly within and without, flesh, corruption and sin. And as Christ saith of Satan, Luke 11.18. that he is not divided against himself: so it may be truly said, that sin is not divided against sin, and flesh is not divided against flesh. Therefore, I say, unregenerate persons are altogether unacquainted with the fight that is between the flesh and the Spirit, and between grace and corruption; that is only found in God's Children, and such as are truly regenerate, and they that find it in thenselves, may conclude that they are regenerate.

Haply some will say, How shall we distinguish the combat that is between the appetite and reason, or between sin and the natural light of conscience, from the fight that is between the flesh and the Spirit, and between grace and corruption, how shall we put a difference between them? I answer the difference between them; The combat between the appetite and reason, or between sin & the natural light of conscience, is in several & distinct faculties of the soul; in that combat, one faculty of the soul is carried against another, the appetite against reason, the affections against conscience: but the combat between the flesh and the Spirit, between grace and corruption, is in one and the same power and faculty of the soul; in that combat the mind is carried against it self, and the will against it self, and the affections against themselves: because they are partly spiritual, and partly carnal: and thou shalt know that this combat is in thee by this especially: If thou find thine heart carried against it self, even against it own liking, in respect of thy best-pleasing sin; if thou find in thyself a true dislike and a loathing of that sin thou wast inclined to by nature; that is a sure note, that there is sanctifying grace in thy heart; and by this try thyself.

Now in the last place observe we, that the Apostle speaking of the power of grace that was in his whole innerman, in his regenerate part, he calls it the law of his mind: I see another law in my members, rebelling against the Law of my mind. He gives to it the name and title of a Law. Hence we are given to understand thus much:

That the grace of Regeneration that is in God's Children and in true Believes, is as a Law in them, [Doct. 7] and it hath a great stroke and power in them: sanctifying grace is as a Law that rules, and governs, and commands in God's Children, in their whole inner man, in their regenerate part throughout; so far forth as God's Children be regenerate, sanctifying Grace hath the rule, and government, and command of them in all the powers of their souls, and in all the parts and members of their bodies: for why? It is in every Child of God in his measure, as it was with the Apostle, who saith of himself, Gal. 2.20. Thus I live, yet not I now, but Christ liveth in me, and in that I now live in the flesh, I live by faith in the Son of God.

Thus it is with every Child of God, Christ lives in him, and he lives by faith in Christ. Yea the Apostle puts it down in the general, Gal. 3.11. The just shall live, or lives by faith: every just and holy person lives by faith, true saving faith and sanctifying grace, is the guide of his life, and all his thoughts, words, and works are guided, ordered and governed by it. And hence it was, that David said, Psalm 16.7. that his reins did teach him in the night. And to this purpose speaks the Prophet, Isai. 30.21. Thine ear shall hear a word behind thee, saying, This is the way, walk ye in it. As if he had said, Thou shalt have one within thee to guide and to govern thee, even the Spirit of grace and sanctification. And this is that the Lord promised to his people, Ierem. 31.33. that he would put his Law in their inward parts, and write it in their hearts. And so his Law written in the Book of God, should be also a Law written in their hearts, and in their inward parts. Which plainly and strongly confirms the truth of the point in hand, that the grace of Regeneration is as a Law in God's Children, and as a Law it rules, and governs, and commands in their regenerate part; so far forth as they be regenerate, it hath the command of them in all the powers of their souls, and in all the parts and members of their bodies: and the reason and ground of it is this,

In the regenerate part, [Reason.] and so far forth as GOD'S Children be regenerate, the grace that is in them, is even the life of God, Ephes. 4.18. and it is the power of the Spirit of Christ, even the power of the Spirit that raised up Christ from the dead, called The virtue of his Resurrection, Philip. 3.10. And therefore it must needs be strong, and powerful, and as a Law ruling and commanding in their regenerate part, and that throughout in all the powers of their souls, and in all the parts and members of their bodies.

Now then for use. [Use 1] First, this being a truth, it meets with an error and false opinion of the Papists, who hold and teach, that a man cannot know whether he have faith and sanctifying grace in him or no, when they are pressed with it, that a true Believer may be assured of his own salvation, by the testimony of the Spirit of grace in his heart: because as many as are led by the Spirit of God, are the sons of God, Rom. 8.14. They answer, that a man cannot know whether he have faith and grace in him, or no. This opinion of theirs cannot stand with the truth now delivered: for why? Is sanctifying grace strong and powerful in GOD'S Children, and as a Law ruling and commanding in them? It is even the life of God in them, and the power of the Spirit of Christ in them. Is it so? and yet is it not perceived by them? Surely it is not possible, it cannot be, but that they must needs know it and feel it themselves.

Yea, but (say they) it is in your own doctrine, [Ob.] That a man may have faith, and not feel it; you teach, That a man must not go by feeling, but by believing.

It is true indeed; we teach, [Answ.] That a man may have faith, and not feel it sometimes; as in some great trouble and distress of conscience, when the conscience of a true Believer feels nothing but sin, and judgeth God angry with him, we teach, In such a case not to follow the sense of man's own heart, but to stick to the Word of God, which saith, that God looks to the afflicted, and such as are troubled in Spirit, and broken in heart, and that Christ turns not away his face from such as labor under the burden of their sins, but refresheth them, Mat. 11.28.

But doth it hereupon follow, that a true Believer can never feel grace in himself? No, no: that is no good consequent: doubtless, a Child of God, out of the case of great trouble, or distress of conscience, may know and feel sanctifying grace strong and powerful in him, and as a law ruling and commanding in his regenerate part.

And so for a second use of the point. [Use 2] Is it so that sanctifying grace is strong and powerful in God's Children? Is it as a Law ruling and commanding in their regenerate part, and that throughout in their minds, wills, and in all the powers of their souls, and in all the parts and members of their bodies? Surely then it cannot be, that a child of God should make a common practice of any kowne sin, he hath a Law within him, that commands him to the contrary, and that Law will not suffer him so to do.

And if a Child of God fall into any sin, he falls not into it with full consent of will, the Law of grace that is in him, checks him, and controlls him, and will not suffer him to yield full consent of will to the doing of any known evil; yea, on the ground of Doctrine now delivered, it follows, that as many as are God's Children, they yield willing and ready obedience to the will of God, made known to them, they are such as are spoken of. They serve God, not of constraint, but willingly, as if there were no Law to compel them: for why? the Law of God written, and the Law of their hearts is all one in substance; the Law of God is written in their hearts, and the Law of grace, even the grace of Regeneration, is strong and powerful in them, and as a Law it rules and commands in their regenerate part throughout, it commands not only their minds, but their wills also, so far forth as they be regenerate, and so they are made free and voluntary in yielding obedience to God, and they obey God willingly and readily, according to that measure of grace that is in them.

And take this for a certain truth, that according to the measure of sanctifying grace in any man or woman, so is the measure of their willingness and readiness in doing good things. If thou wilt do no more good then thou art compelled to do; for example: If thou wilt not keep the Sabbath, and sanctify it further then thou art compelled by man's Law, thou art but a formal Hypocrite. And so for evil things: If thou wilt abstain from evil, no further then thou art restrained by the Laws of men, as it is with the most, when they are told of Swearing, Rayling, Sabbath-breaking: Oh, say they, I hope it is no hanging matter, it is neither Felony nor Treason; and therefore they make no bones of it. If it be thus with thee, thou art but a graceless Wretch, whosoever thou art: thou hast no dram of sanctifying grace in thee. God's Children will not break the Sabbath: and why? Grace over-rules them, and is as a Law to them, yea, according to the measure of grace that is in them, they willingly keep the Sabbath, and yield obedience to God in all his Commandments.

And hereby try thyself; If thou have sanctifying grace in thee, thou art ready and willing to do good things, thou art not hailed and drawn to do good, but thou doest it willingly and of a ready mind, and from thy willingness to do good things, thou mayst gather and conclude, that thou hast sanctifying grace in thine heart: and by this try thyself.

Now here a cavil of the Anabaptists is to be met withal: say they, Sanctifying Grace is as a Law to God's Children, and as a Law it rules, and governs, and commands them: and therefore they need not the Laws of men to govern them?

The answer is easy: If God's Children were sanctified perfectly, and had a perfection of grace and sanctification, then in respect of themselves they should not need the Laws of men to govern them: but alas, there is no such matter: they are sanctified but in part, in time of this life. Again the visible Church of God contains as well Hypocrites and Wicked men, as true Believes: therefore the best Churches need Magistracy for the punishment of evil doers, and for the protection of the Church and God's Children: therefore the reason is naught, that sanctifying grace is as a Law to GOD'S Children, and therefore they need not the Laws of men.

Come we now to the second part of this Verse, in the words following: And leading me captive to the Law of sin, which is in my members. In these words, our Apostle makes known to us the issue & success of the resistance and rebelling of the remaynder of sin, that still abode in him, against the power of grace that was in him, as, namely, that the success of it was this: That he was thereby brought under the power of sin, and made to yield to sin: which the Apostle (still continuing his former Metaphor and similitude, taken from war or fighting) delivers under these terms, that he was led captive to sin: and he sets down the power of sin as before, under the word Law. Leading me captive to the Law of sin. And that is further amplified by the subject of it, in his members, and leading me captive to the Law of sin which is in my members.

Let us a little examine these words, that we may find out the true sense and meaning of them, And leading me captive, in this word: for it is but one word in the Original, or in this Phrase and form of speech, (Leading captive.) The Apostle alludes to the manner of great and mighty Conquerors in war, such as have gotten the victory over their enemies, and are wont to lead them whom they have taken alive, as prisoners fast bound and tied, and to keep them under their power as Vassals and Slaues.

To this the Apostle here hath respect, and his meaning is, that sin rising up in rebellion against the power of grace that was in him, and warring and fighting against it, sometimes it prevailed against grace, and sometimes it overcame him, and as it were took him prisoner, and carried him away like a captive, and as a vanquished man (to the Law of sin.) The word (Law) is here put, as before, to signify the power of sin, and by sin, we are to understand the corruption of nature, even the remaynder of sin that still abode in the Apostle, together with the evil motions and lusts arising from thence. And therefore he adds, which is in my members: or as it is in the Original, which hath existence and being in my members. As if he had said, To the force and to the power of sin which hath an actual being in my members, and the evil motions and lusts of it. By (Members) we are to understand, as before, all the powers of the soul, and all the parts and members of the body.

Thus then conceive we the meaning of these words, And leading me captive to the Law of sin which is in my members.

As if the Apostle had said, And sometimes prevailing against that grace that is in me, and overcoming me, and by the strength of it getting victory over me, and carrying me as a captive, and as a vanquished man, and bringing me under the force and power of that corruption that still in part abides in me, and to the power of the evil motions and lusts of it, which lusts have their actual being in all the powers of my soul, and in all the parts and members of my body.

Come we to the matter of observation and doctrine; and first, in that the Apostle saith, The remainder of sin that still abode in him, rebelled, fought and warred against the power of grace that was in him, and sometimes prevailed against it, and led him as a captive, & brought him under the power of sin. [Doct. 8]

We are to take notice how it is with the best of God's children sometimes, namely thus:

That the best of God's children, the most holy, and the most regenerate that live in the world, have not only sin in part abiding in them, and fighting, and warring against that power of grace that is in them, but sometimes prevailing against that grace, and getting the upper hand of it; sin that abides in God's children in part, though it do not forever, and wholly overcome the grace that is in them, that is not possible, yet sometimes in part and for a time, it gets the victory over it, & doth conquer it, and as it were leads away a child of God, as a captive under the power of it. We read, Exod. 17.11. that in the battle that was between Israel and Amalek, While MOSES held up his hand, ISRAEL prevailed, but when he let his hand down, AMALEK prevailed: So it is in the fight and combat between Grace and Sin in God's children: the victory and conquest is sometimes on one part, and sometimes on the other; sometimes Grace is too strong for sin, and bears down the motions of it, and keeps them under: and sometimes again Sin is too strong for Grace, and bears it down in part for a time, and so far prevails over it, as sometimes it carries a child of God as a captive to it, and to the lusts of it, and by the strength of it draws him to the doing of some evil.

And to this purpose we have many examples in the Book of God, as of Noah, of Lot, of Abraham, of Moses, of David, of Peter, and others. And doubtless, God's children are able to witness this to be a truth, out of their own experience, though it be to their grief. Yea, if we observe it, we shall find, that sin abiding in God's children, hath sometimes strangely prevailed over the power of grace that was in them, and strangely ouercarryed them, yea, the very best of them: as, have they not been strangely over-carried and led away by their own corruption, when they have cast forth doubtful speeches, touching God's grace & favor towards them, as if God had forsaken them, and quite cast them out of his sight, and shut up his love from them, and reckoned them as enemies?

Thus it was with David, Psal. 77.7, 8, 9. Will the Lord absent himself forever? and will he show no more favor? Is his morcy clean gone forever? Doth his promise fail for enormore? Hath God forgotten to be merciful? Hath he shut up his tender mercies in displeasure? And was not Job, that dear servant and child of God, strangely over-carried by the strength of his own corruption, when he cursed the time and months of his life? Job 3.3, to 12. And the like did the holy Prophet Jeremiah, Ierem. 20.14, 15. Cursed be the day wherein I was borne, and let not the day wherein my mother bare me, be blessed. And Jerome. 12.1. he reasons the case with God, as if the Lord were not righteous in his administration and government of the world, because of the great prosperity of the wicked. And thus did David, Psal. 73.13, 14.

Thus have these holy servants and children of God been strangely over-carried by the strength of their own corruption; and it plainly proves the point in hand, That sin that abides in God's children in part, sometimes prevails over that grace that is in them, and so overcomes it, and conquers it, and so sometimes it leads them away under the power of it, to the acting of some evil. And the reason of it is this,

The grace that is in God's children, [Reason.] is upheld by the assisting hand and power of God, it is the hand and power of God that continually upholds it, and keeps it from sailing, it is of a sailing nature in it self, and were it not continually upheld by the hand of God, it would fail.

Now the Lord is pleased sometimes for causes known to himself, a little to with-draw his assisting hand from that grace that is in God's children: and thence it is that sometimes sin that abides in them, prevails over it, [Use. 1] and overcomes it in part, and for a time, [Use. 1] and that sometimes it leads oven the best of God's children, as captives under the power of it, to the doing of some evil. This then being a truth,

It may serve as a ground of admonition to everyone of us, though we be the children of God, and have a great measure of grace in us, yet this may admonish us to be marvelous heedful to our selves, and to live in continual mistrust of the corruption that still in part abides in us, and to watch it narrowly, lest it should ouercarry us to the doing of evil: for why? Is it so, that the best of God's children, even the Lord's Worthies, as I may justly call them, David, Peter, Paul, and such stout Champions and valiant Captains as these, have been sometimes taken prisoners of sin, and carried away as captives under the power of their own corruption? Is it thus sometimes with the best of God's children? Oh then, what need have we that are but as common Soldiers, yea, but as Shrimps and poor weaklings, in respect of them, what need (I say) have we to live in fear & trembling, and in continual mistrust of the corruption of our own hearts, and narrowly to watch it, that we be not over-carried by it to the doing of evil?

And let us know this, that be we as watchful as possibly we can, yet sometimes the corruption that still in part abides in us, will bear down the grace that is in us, and will sometimes vanquish it in part, and sometimes bring us under the power of sin. And therefore it concerns us to look to the corruption of our own hearts: and when thou feelest any evil motion, any stirring to evil in thy heart, labor to stop it, and to stifle it in the beginning, nip it in the very bud; if thou give way to it, and suffer it to get head, it will bear down that grace that is in thee, though thouhaue a great measure of grace: and therefore, I say, stop it in the beginning, and know this, [Note.]

but a sleight he hath to persuade thee to it, neither can he bring thee to the acting of sin at the first, but by conuaying sin into thine heart by little and little; therefore watch over thine own heart, and when any evil motion riseth up in it, set thyself against it, and suffer it not to gain the consent of thy will: if thou do, it will bear down the grace that is in thee, and bring thee under the power of it, to the doing of evil.

Again, Is it so, that the best of God's children, [Use 2] & the most holy that live in this world, have not only sin in part abiding in them, fighting and warring against the power of grace that is in them, but sometimes prevailing against that grace, and getting the victory over it, & leading them as captives under the power of it? Let no man then deceive himself, let no man presume on the strength of grace that is in him, for the avoiding of sin: let none think that he hath in him such strength of grace, as that no temptation can take hold of him, especially that he cannot be drawn on any foul and gross sin. If any so think, he deceives himself, and those are too bold & too fool-hardy, that tire themselves like wantons, and follow the fashions of the world, or keep company unnecessarily with wicked persons, and yet think or say, Tush, they shall take no hurt by them, and think that they have such strength of grace, as that they shall not be tainted with any of their sins. Surely, such persons know not themselves, they are unacquainted with the corruption of their own hearts. Peter thought himself strong enough to stand out, and that he had grace sufficient to carry him out, when he said, Matt. 26.33. that Though all men should be offended by thee, yet will I never be offended. We know what followed: He going into the High Priests Hall, and sitting there at the fire, he was overtaken, and he denied his Master. And art thou stronger then Peter? No, no; presume not on thine own strength for the avoiding of any sin, but labor thou to be strong in the power of the Lord, Ephes. 6.10. Seek to him, & sue to him for strength of grace, and especially when thou goest into the throng of the world to a feast, to the market, or the like.

Last of all; Is it so, that the best and the most holy that live in the world, have not only sin in part abiding in them, but sometimes also prevailing against that grace that is in them, and getting the victory over it, and carrying them as captives under the power of it, to the doing of evil?

Here is then matter of comfort for thee, [Use 3] whosoever thou art, that art sometimes ouerborne by the strength of thine own corruption, against thy purpose, to the doing of some evil; thy case is no other then the case of the best of God's children.

Thus it hath been with Paul, Peter, and diverse others; they have been sometimes, as it were, taken prisoners, and carried away as captives by their own corruption, to the doing of evil, and yet still were they the children of God, though they shrunk away from God in part, yet he never took his love from them: and so it is with thee, though thou fall away from God in part by thy sin, yet thou art still within the compass of his love, and he will reach out his hand to thee, and raise thee up again. It is a comfort to a man that is fallen into some grievous disease, when he hears that others have been sick of the same disease, and yet have recovered. So let it cheer thee up, when thou art sometimes led as a captive against thy purpose, to the doing of some evil, that thy betters have been so, and yet have done well, and were still the children of God. Think on that to thy comfort.

Now before I leave the point delivered, I think it needful to answer a question that haply some may move (namely) this:

Some may demand why the Lord suffers his children sometimes to be overtaken by gross sins? [Question.] The Lord bears special love to his children, and out of the abundance of his love towards them, he is ready to do them good at all times, and he is able to free them from sin altogether: why then doth the Lord suffer his children not only to slip and fail in good duties, but sometimes to be carried as captives under the power of their own corruption, still in part abiding in them, to the doing of some foul and gross evil, as he did Noah, Lot, David, Peter, and others? what should be the reason of that?

I answer: This the Lord doth in great wisdom, [Answ.] and for special good causes, he being able to draw good out of the greatest evil, as (namely) for the magnifying of his mercy towards his children, in passing by and pardoning their great offenses, and to make them more thankful to him, for the abundance of his grace and mercy vouchsafed unto them, having gotten the pardon of such sins: yea, even by the gross sins of his children it pleaseth God (Which indeed is admirable:) yet so it is, it pleaseth God to do his children good, as thereby to humble them not only for the sin which now they are fallen into, but it may be also for some other sin, whereof they were formerly guilty, and have not thoroughly repented of, even by the sin now lying upon them, to make them more seriously to think on that sin, and to be further humbled for it, and thereby also to work in them more fear and wariness for the time to come, and to make them take more heed of Satan's sleights, and to gather more strength against him; as we may see in David, who after his fall into Adultery and Murder, being recovered, was able to bear the cursing of Shimei, when Shimei barked at him like a dog, he let all pass in the Spirit of meekness, 2. Sam. 16.10.

And so, through the wonderful wisdom and goodness of God, the gross sins of his children turn greatly to their good, even to be as medicines for sins past, and preventions of sins to come; yea, we may observe, that the Lord often suffers such to fall, as he hath ordained for excellent use in the Church, as he did Jonah and Peter, to this end, that they may be the more humbled, and more fit to minister comfort to others afterward, that they may comfort others with the comfort, wherewith themselves have been comforted of the Lord, 2. Cor. 1.4. and may be better able to strengthen others, as Christ said to Peter, Luke 22.32. When thou art converted, strengthen thy brethren.

For these and the like good causes doth the Lord suffer his dear children, sometimes to be carried as captives under the power of their own corruption, to do some foul evil.

Now proceed we, you may remember, in that the Apostle here saith, he was led captive unto the law of sin which was in his members: hence also an argument was gathered to conclude the Apostles Regeneration, that therefore he was a man truly regenerate, because he was led captive to the law of sin.

Now against this, [Object.] objection is made by some. Say they, This is no good argument to prove the Apostles regeneration, that he was led captive to the law of sin. For why? The Apostle saith of such as are yet in their natural state and condition, 2. Tim. 2.26. that they are in the snare of the devil, and taken and held of him as captives at his will.

To this I answer, [Answ.] there be two sorts of captivity in respect of sin; one, when men are wholly captived under the power of their own corruption, & that voluntarily, a voluntary captivity; and of that the Apostle speaks, 2. Tim. 2.26. and the other is, a forced captituitie, when men are led as captives by the strength of their own corruption, and brought under the power of it in part, and that unwillingly, and against their purpose; and that may befall such as are truly regenerate: and of that the Apostle here speaks, and so it still remains a true note of his Regeneration, that he was led captive to the law of sin.

Now the point hence offered is this, [Doct. 9]

That there is a plain difference between the regenerate and the unregenerate, in respect of their captivity to sin, as (namely) thus: Such as are truly regenerate, are sometimes in part captived, and brought under the power of their own corruption; but it is unwillingly, and their captivity under the power of sin is forced, and it is with a feeling of their bondage, and an earnest desire to be freed from their captivity: but it is far otherwise with unregenerate persons, they freely and with full consent of will, put themselves under the power of their own vile lusts, and their captivity under sin is voluntary, and they have no feeling of their bondage: no, they suspect it not, much less do they truly desire liberty and freedom from it.

We know, that a Prince will not willingly be led away captive of a Rebell; and if he be taken by the hands of a Rebell, it is against his will, and he is never well, till he be freed: but a base fellow, one of mean condition, and a debashed wretch, of wretched life and conversation, he will easily join hands with a Rebell, and willingly suffer himself to be led by him to the same Rebellion, and take pleasure in it: so is it in this case; one that is borne anew of the Spirit, will not willingly be led away as a captive by his rebelling flesh, and if sometimes he be surprised, and overcome by the lusts of it, it is against his will, and he desires to be freed from that captivity, yea, he takes any opportunity that is offered, to be freed from it, as Peter did on the crowing of the Cock, Mat. 26.75. and on Christ his looking back on him, Luke 22.61. & as David did, so soon as ever the Lord sent the Prophet Nathan to him, 2. Sam. 12.13.

But on the other side, one that is wholly carnal, and as yet in his base condition of nature, he willingly puts forth his hand to sin, and he yields to the evil motions and lusts of his own heart, and is led by them without resistance, yea, he takes pleasure in them, as the Apostle saith of the Gentiles, Ephes. 4.19. He gives himself to work wickedness, even with greediness, he drinks iniquity like water, Job 15.16. and draws sin, as with a cartrope, Isaiah 5.18.

Thus stands the difference between the regenerate and the unregenerate, in respect of their captivity to sin: The regenerate, they are sometimes taken and led as captives under the power of their own corruption, but it is unwillingly, and they are weary of that bondage: But unregenerate persons, they make themselves vassals and slaves to the lusts of their own hearts, and they yield to them with full consent of will, and they willingly fight under the banner of sin and Satan, against God and against his Word: and the ground of this difference is this:

Because there is grace in the one, [Reason.] and none in the other, the regenerate have in them a measure of sanctifying grace, and the unregenerate have none, they are wholly flesh, and nothing but a lump of sin. Now then, to make use of this difference,

First, [Use 1] this may serve to discover unto us, who they be that sin of infirmity, who they be that may truly plead infirmity in sinning, and may truly say, It is of weakness that sometimes they fall into sin. Surely only the children of God, and such as are truly regenerate: for why? they only are led captives under the power of sin unwillingly, and they only are sometimes overcome of the lusts of their own hearts, not because they are willing to yield to them, but because they are weak to resist them, and are sometimes surprised by the deceitfulness of sin, and by the sleights of Satan.

Unregenerate persons cannot truly plead infirmity in sin, though indeed sometimes the base Drunkard, and the most filthy person that lives in the world, will plead infirmity, and say, Oh, his sin is his infirmity, and you must bear with him, it is his infirmity. Poor souls! They deceive themselves; can that be said to be a sin of infirmity, which they rush into with full consent of will, and with much pleasure give themselves unto? No, no; if they so think, they deceive themselves: that is a sin of weakness and infirmity, when men purpose and resolve against it, strive against it, pray against it, and use all good means to keep them from it; and yet sometimes they are over-carried by the strength of their own corruption, and do sometimes unwillingly fall into it, and that is proper to the regenerate; and therefore let no unregenerate person plead his infirmity in sinning.

Again, for a second use: [Use 2] Let the difference between the regenerate and the unregenerate, in respect of their captivity to sin, be a ground of trial to everyone of us. We have often in this Chapter had occasion to urge it in the substance of it: in a word therefore to press it.

Hereby try thyself, whosoever thou art, in what state and condition thou art, whether in the state of grace, or in the state of nature. Dost thou find that thou art sometimes captived and brought under the power of thine own corruption, but yet unwillingly, and thou wouldst not be brought under the power of it, and thy captivity to sin is forced, and thou hast a feeling of thy bondage, and it is grievous to thee, and thou desirest to be freed from it, and being over-carried by the strength of thy corruption, to the doing of evil, thou never art quiet till thou hast recovered thyself? Is it thus with thee? Surely, then thou mayst hereupon conclude, to the comfort of thine own soul, that thou art truly regenerate and in the state of grace.

But on the other side, if so be thou be ready to put forth thine hand to sin, and thou doest yield to the lusts of thine own heart willingly, and takest pleasure in fulfilling them, and it is even meat and drink to thee to do evil, yea, thou rushest into sin, as a bard Horse into the Battle, Ierem. 8.6. and thou art such a one as Christ speaks of, John 8.44. the lusts of the Devil thou doest: for thy sinful lusts are his lusts, he desires thou shouldst fulfill them; thou doest evil things, and thou wilt do them; as many there be of that sort, they do wickedly, and they will do it, & what hath any man to do with them? If it be thus with thee, deceive not thyself; certainly thou art yet in the dregs of nature, thou art a captive and slave to thine own lusts, and thou art willing so to be, and thou art under the power of the Devil, and held of him at his will and pleasure: and that is a miserable captivity.

One thing yet remains to be noted. The Apostle saith, leading me captive to the law of sin: (that is) to the power of sin, and the evil lusts rising from thence. And he adds, which is in my members: which hath existence and being in my members. Whence note we,

That the corruption of nature sends forth evil lusts, [Doct. 10] which have an actual being in the powers and faculties of the soul. And therefore doubtless it is not as some have thought, a mere privation a mere absence of holiness and righteousness: but it is a positive thing, and hath a real being, and indeed it is the mother-sin, as James speaks, & all sins that are committed, are not done by imitation, as Pelagius his followers thought; neither is it true, that children do evil only by imitation, and because they see or hear others do evil. No no: there is a root of bitterness, that hath a real being in children, even a bundle of folly bound up in their hearts, Pron. 22.15. and that gives being to all the evils they commit. And Parents are to take notice of it, and to labor by instruction, admonition, counsel, reproof, and seasonable correction to drive it out, and to endeavor by all good means to weaken the image of the old man in their children, and to labor to have them changed and transformed daily more and more, into the blessed Image of Jesus Christ.

Our Apostle having at large laid forth the Spiritual Combat, the Combat between the flesh and the Spirit, from the fourteenth Verse, to this four and twentieth, here he concludes and shuts up his speech touching that matter, with an Epiphonema, with an exclamation; he breaks out and saith, O wretched man that I am, who shall deliver me from the body of this death!

Now this exclamation, for the matter and substance of it, contains the issue and success of the conflict that is between the flesh and the Spirit, in them that are truly regenerate, that they are thereby brought to feel themselves wretched and miserable, and to bewail their wretchedness, and to complain of it, and to desire deliverance from it, which the Apostle delivers, still insisting in his own person: O wretched man that I am (saith he) who shall deliver me from the body of this death! And to this exclamation or complaint he subjoins a consolation, in respect of freedom & deliverance in and through Christ, for which he gives thanks to God, Vers. 25. in the beginning of it, I thank God through Jesus Christ our Lord. And to that he adds a conclusion of all, briefly repeating the sum and substance of the spiritual conflict, still giving instance of it in his own person in the words following: Then I myself in my mind serve the Law of God, but in my flesh the law of sin. Of these things in order.

O wretched man that I am, who shall deliver me from the body of this death!

Here first the Apostle complains of his wretchedness, and bewails it out of a true sense and feeling of it: O wretched man that I am! And then makes known his desire of deliverance, and from what he would be delivered, in the words following: Who shall deliver me from the body of this death? That is the general matter of this Verse. I will stand a while to clear the sense and meaning of the words, O wretched man that I am! The word here rendered ( wretched, or miserable ) doth not signify one in a cursed case and condition, as being out of the favor of God, being here applied to the Apostle; but it signifies one tired and wearied with continual conflicts and striving with sin, as it were a Champion that hath a long time fought and stood out against his enemies, at length he is weary and tired, and like to be overcome of his Adversaries, unless he be helped: as such an one cries out sometimes, Oh, how am I tired, and how am I wearied! So was it with the Apostle, in respect of continual buffetings, conflicts, and combats that he sustained, between the remainder of sin that was in him, and the power of grace that was in him; thereupon it was he broke out in this manner, O wretched man that I am! As if he had said, How am I tired, and how am I wearied with continual conflicts and striving with sin! Who shall deliver me? or, who shall rid me, or set me free?

And this the Apostle uttered not, as being ignorant who should deliver him, or as doubting or despayring of deliverance, but thereby signifies his great desire of it. It is as it were the voice of one panting, and breathing, and desiring to be delivered. And withal the Apostle hereby signifies the greatness of the combat, out of which he was not able to wind himself by his own strength; and therefore he saith, Who shall deliver me from the body of this death? or from this body of death.

These words are diversely expounded. Some expound them thus, This mortal body subject to death. As if the Apostle had desired to be delivered from his conflicts with sin, by his bodily death. But (as I take it) that is not his purpose and meaning: but rather by the word Body, we are to understand the mass and lump of sin, still in part abiding in the Apostle, whereof he complained. It is usual in Scripture, to style the corruption of nature, even the whole mass or lump of sin, by the name and title of a body, as Rom. 6.6. That the body of sin might be destroyed; and in many other places. And it is called a body of death, because it is a deadly thing in it self, and makes us liable to death; without God's mercy, to death temporal, and to death eternal: and therefore it is called a body of death.

Thus then conceive the Apostles meaning in this Verse, as if he had said,

O poor tired and wearied man that I am, I find myself in a miserable case, being toiled and turmoiled with continual conflicts, and striving with the relics of sin that still abide in me, and I long and greatly desire deliverance and freedom, and I am not able to wind out myself by mine own strength: and therefore who shall deliver me from that massy lump of sin, that still in part abides in me, which is a deadly thing in it self, and of it self makes me liable to death, even death temporal and death eternal?

Now first, in that the Apostle out of the sense and feeling of sin in himself, rebelling against the power of grace that was in him, and sometimes leading him captive to the law of sin, breaks out in this manner, and cries out: O wretched or miserable man, O poor tired and wearied man that I am, how am I toiled and turmoiled with continual conflicts and combats! we may easily gather and take up this conclusion,

That it is a miserable thing, [Doct. 1] and makes men in some degree wretched and miserable, in that they carry about but the remainder of sin; in that they have still abiding in them but some relics of their natural corruption, and are troubled with the continual assaults and force of that corruption; even the dearest of God's children that live on the face of the earth, are in some degree wretched, by reason of sin still abiding in them in part, and still rebelling against the power of grace that is in them, and by reason of the continual conflicts they undergo, between grace and that corruption that still remains in them in part; though the corruption of nature be in part weakened and abolished in God's children, yet it is a wretched and wearisome thing to them, to carry about them but the remnants of sin, and to have that stirring in them.

This (no doubt) was one cause, why the Apostle desired to be dissolved or loosed, and to be with Christ, Philip. 1.23. I desire to be loosed, and to be with Christ. Though indeed the chief cause of his desire was, that he might be with Christ, as himself speaks, and enjoy the presence of Christ, and the fullness of joy with him in Heaven, yet (no doubt) one cause of his desire was, that he might be freed from his wretchedness and wearisomenesse, in respect of the remainder of sin that still abode in him: And that the remainder of sin makes God's children in some degree wretched and miserable, may easily appear to us, if we duly consider the effects of it in the dearest of God's children living in this world: For why? Sin still remaining in God's children in part, what doth it? Surely it defiles them in part, both within and without, it defiles them in part in all the powers of their souls, and in all the parts and members of their bodies; yea, it defiles their most holy & best actions, it makes a blot and stain cleave to the best things they perform, and makes all their righteousness as a menstruous cloth, Isai. 64.6. It makes them offend their good and gracious God and Father, whom they would not willingly offend, yet it makes them to offend him, by doing things contrary to his Will and Word; yea, it makes them many times grieve and make sad the holy Spirit, by whom they are sealed unto the day of Redemption, Ephes. 4.30. And lastly, it brings down on them many temporal chastisements, many sore and grievous afflictions, as it did on David, 2. Sam. 12.10, 11. The Sword shall never depart from thine house: And in it self, it makes them liable to God's wrath and everlasting perdition, and deserves eternal punishment, if the Lord were not gracious and merciful to them. And therefore from these effects, as on so many grounds, we may resolve on this as a certain and clear truth, that it is a miserable thing, to carry about but the relics of sin, and it makes the best of God's children in some degree wretched, in that they carry about but the remainder of sin. And this being a truth,

First, [Use. 1] it serves to confirm that Argument we use against the Papists, to prove Concupiscence to be truly and properly sin; which they deny. We argue thus from this Text: Concupiscence makes men miserable. Therefore it is truly and properly sin: for nothing but sin makes men miserable. But to elude and put off this Argument, the Papists have found out a shift: Say they, The word here used, doth not signify one in disgrace with God, and subject to his heavy displeasure: for that which makes men miserable in that sense, is sin indeed, say they: But the word here signifies an unhappy man, exposed to the danger of sin, and to all the miseries of this world. These be their words. A poor shift, and easily answered: For what is it that makes men unhappy, and exposeth them to the miseries of this world? Is it anything else but sin? Certainly, nothing but sin makes men unhappy, as forgiveness of sins makes happy, Blessed is he whose wickedness is forgiven, and whose sin is covered, Psal. 32.1. So sin makes wretched.

Again it is true, that the word here applied to the Apostle, doth not signify one in disgrace with the Lord; but yet taken by it self, it hath that signification, as appears plainly, I am. 5.1. Weep and howl for the miseries that shall come upon you. What miseries? Surely, chiefly miseries in the world to come. And therefore this is but a poor shift of the Papists, to elude our Argument. Now for use of the point to our selves.

Is it so, [Use 2] that it is a miserable thing, to carry about but the relics of sin? And that the best of God's children are in some degree wretched, in that they carry about but the remainder of sin? Surely then, God's children have not a perfection of blessedness in the time of this life, but their blessedness here is mixed with some misery. Though they be in an happy and blessed estate, and truly blessed in this life, having pardon of their sins, assurance of God's love, the first fruits of the Spirit, and right and title to all the comforts of the Saints of God; yet their blessedness here is with a mixture of some misery, in that they carry about the remainder of sin, and shall carry it so long as they live in this world; and that defiles their best actions, and makes them offend their good & gracious God, and grieve his Spirit, and draws on them many times the afflicting hand of God; and so their blessedness here is but in part, and shall not be made perfect in respect of full freedom from sin, till their souls be removed out of their bodies. And this should make God's children willingly embrace death, when it comes; death should be welcome to them, because that will set them at liberty, not only from the miseries of this world, but also from sin, the greatest burden, grief, and vexation to their souls all their life long, after their effectual calling. In this respect therefore, when death comes, they are willingly to yield to it, and as it were with both hands to embrace it.

Last of all, [Use 3] is it so, that sin remaining but in part, makes men miserable in some degree? How then doth sin reigning and domineering, make miserable? And in what a miserable case and condition are they, that have in them the whole body of sin, in the full force and strength of it? Surely, their misery must needs be exceeding great and intolerable; take we but a short view of it; they are miserable within, without, and on every side. For why? they are in bondage to Satan, and to the lusts of their own hearts; they are led of the Devil, at his will and pleasure; they have in them an accusing and guilty conscience, and that dogs them and follows them continually; and though it may be for a time benumbed and asleep, yet at length it will awaken, and sometimes they feel the flames of Hell flashing up in their souls. The good things done by them, as hearing the Word, Praying, and the like, are not only defiled with sin, but they are sins, and abominable in God's sight; they are subject to all the Plagues, Judgments, and Curses of God, denounced against sin and sinners in this life, whereof we read Deut. 28. Yea, the blessings of God are curses to them, Mal. 2.2. And when this life ends, then they enter into a Sea and Gulf of unspeakable, inconceivable, and endless misery. For then they shall be severed from the comfortable presence of God, and from the glorious fellowship of Christ, and of his Angels & Saints, and shall have eternal fellowship with the Devil and his Angels, and feel the whole wrath of God on them: It had been better for them to have been made Toads, then men or women, living and dying in that state and condition: for when the Toade dies, there is an end of the misery of it; but when they die, then begins their endless, easeless, and remediless misery. And let all such as are yet in their natural state and condition, and as yet live in their sins, and will not be reformed, consider these things; and if Hell have not taken full possession of their souls, it will make them bethink themselves of speedy reformation.

Consider we in the next place, that the Apostle breaking out, and uttering this exclamation, O wretched man that I am! It was (doubtless) out of a true sense and feeling of his wretchedness, in regard of sin still abiding in him, and rebelling against the power of grace that was in him, sometimes leading him as a captive under the power of it. The Apostle, without question, had a lively sense and feeling of his misery, and held himself in some degree wretched and miserable, by reason of the remainder of sin that was in him, continually fighting & warring against the power of grace that was in him: and thereupon it was, that he broke out, and cried out, O wretched man that I am!

Hence then we are further given to understand thus much,

That God's children, [Doct. 2] and such as are truly regenerate, they feel, and they account themselves wretched and miserable, in regard of the remainder of sin that they find in themselves, ever rebelling against the power of grace that is in them, and they grieve for that misery of theirs especially, and complain of it, and desire to be delivered from it. God's children feel themselves tired and wearied, and as it were worn out with continual tugging and striving against the corruption of their hearts, and nothing more troubles them and grieves them, and nothing do they more complain of, then the relics of sin still abiding in them, and drawing them from their sound obedience to the will of God, and making them sometimes to do evil. That which God's children account their greatest misery, is the sin that still in part abides in them, and their rebellious lusts rising from that corruption, their unbelief, their dullness and deadness, and the like: These are the things that most of all trouble God's children, which they most grieve for, and complain of, and for which especially they feel and hold themselves wretched and miserable.

We shall find, that God's children have been able to bear their troubles, even the greatest troubles, with patience, and they have quietly suffered reproaches, afflictions, imprisonment, banishment, torment, & martyrdom, when their bodies have been racked and rent in pieces by most cruel tortures, howsoever they were not Stoical and senseless in regard of those torments, yet they never thought themselves wretched and miserable in respect of them; they never broke out on the feeling of them, and said, O poor wretched men that we are! No: they have found matter of joy and of rejoicing in them, as the Holy Ghost witnesseth of them, Heb. 10.34. They suffered with joy the spoiling of their goods, knowing, that in Heaven they had a better and an enduring substance. And the Apostle saith of himself, and of other Ministers of the Gospel, 2. Cor. 6.4, 5, 6. That they found matter of rejoicing in necessities, in stripes, and in prisons, in tumults, and in labors, &c. And he concludes, verse. 10. As sorrowing, and yet always rejoicing; as poor, and yet making many rich; as having nothing, and yet possessing all things.

Thus have God's children been affected, in respect of the greatest troubles that have befallen them in this world. But for the trouble of sin still abiding in them, and felt rebelling against the power of grace in them, and sometimes leading them as captives under the power of it, that they have esteemed as their misery of all miseries, and that they have grieved for and complained of especially.

When the Apostle Paul was troubled with temptations to sin, which Satan suggested to his mind, & he felt his own corruption ready to stir him up to pride, through the abundance of Revelations, he esteemed those things as beatings and buffetings, and as pricks and thorns in his flesh, 2. Cor. 12.7. Lest I should be exalted out of measure, through the abundance of Revelations, there was given me a prick in the flesh, the messenger of Satan, to buffet me, because I should not be exalted out of measure. Psal. 119.136. David saith, His eyes gushed out with rivers of water, because men kept not the Law of God. Was David thus grieved for other men's sins? Oh then, how was he grieved on the feeling of his own corruption, still in part abiding in him, and rebelling against the power of grace in him, and sometimes over-carrying him to the doing of evil? Without question, that was a most bitter grief and vexation to his soul. And if the righteous soul of just LOT was vexed from day today, in seeing and hearing the unlawful deeds of the Sodomites, as the Apostle witnesseth, 2. Pet. 2.8. Doubtless, his soul was much more vexed, when he found that he had been so far over-carried, as that he had committed Incest with his own daughters, Gen. 19.33. &c. Heb. 11.25. it is said, That MOSES chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sins for a season. He would rather endure any adversity, then he would yield to the corruption of his own heart, to live in sin; he held and accounted that, of all miseries, the greatest; and therefore he made choice rather to endure any hardness with the people of God, then to enjoy the pleasures of sin. And thus (undoubtedly) it is with all that have the same Spirit and Grace that Moses had, even with all God's children; they esteem sin still abiding in them, and rebelling against the power of grace in them, and sometimes leading them captive under the power of it, their greatest misery, and that is the thing they grieve for, and complain of, above all things in the world. And the reasons of it are these:

First, [Reasons. 1] God's children have their eyes opened, and they see and well discern, that sin still abiding in them, and rebelling against the power of grace in them, is the cause of all other evils and troubles they undergo and endure; and that, were it not for sin still remaining in them, they should be free from all other miseries in the world.

And again, [ 2] God's children are able to apprehend sin still abiding in them, and rebelling against the power of grace in them, and to take notice of it, in the true nature of it, and as it is indeed in it self (as namely) that it is vile and odious in God's sight, and displeasing to God, and in it self, and of it self, makes them liable to the wrath of God, which no other misery in the world besides doth; their poverty, their imprisonment, or any other misery they endure, deserves not the wrath of God in it self and of it self; nay, they are as highly in God's favor in their poverty, as in their wealth; in prison as when they are at liberty. Indeed their carriage in other troubles and miseries, may deserve God's anger and displeasure: but the troubles and miseries in themselves, and of themselves, do not, but sin that still abides in them, that doth, in it self, and of it self, deserve the wrath of God: and this, God's children have eyes to see, and they are able to apprehend and to take notice of. And hence it is, even on these grounds, that God's children account sin still abiding in them, and rebelling against the power of grace in them, their greatest misery, and that the spiritual evils they find in themselves, as their Unbelief, their Dulness of mind, their Deadnesse of heart, do most of all trouble them, and those are the things they most grieve for, and complain of, and for which especially they feel and hold themselves wretched and miserable.

Now then, this being a truth, [Use 1] it first points out to us a manifest difference that is between God's children & the men of this world: for why? God's children hold sin still abiding in them, their greatest misery, and they account their spiritual evils their greatest evils, and those most of all trouble them, & of those they most of all complain: but (alas) it is far otherwise with the men of this world; what do they commonly complain of? and for what do they think themselves wretched and miserable; Surely, for nothing but bodily evils; as because haply they are blind, or lame, or deaf, or they are imprisoned, or they are extreme poor, or the like: and ye shall sometimes hear a worldly man or woman cry out, and say, Oh! never did any endure such misery, as I have, and do undergo! And why so? Surely, because they be under some grievous sickness, or some extreme pain, or they are under extreme poverty, or the like: but never shall you hear a carnal man or woman complain of their wretchedness and misery, in respect of sin that is in them, and because they are full of spiritual evils; as because they are ignorant of God, and of the ways of God, because their hearts are hard, and because they are full of vile sinful lusts, and such like. No, no: those things never trouble them, a carnal man or woman never complains of those things.

And that this note of difference may be more profitable, let us everyone examine our selves, whether we be affected as God's children, or no, and whether we have in us that Spirit and that Grace that is in God's children or no. Dost thou find that when thou art under any bodily evil, thou art blind, or lame, or deaf, or thou art extreme sick, extreme poor, or in prison, or the like? yea, it may be, many bodily evils are on thee at once.

Dost thou find, [Use 2] that though thou art not senseless in regard of these evils, but thou hast a feeling of them, yet thou art most apprehensive of thy misery, in regard of sin, and of spiritual evils that are on thee, and thou accountest the sin that is in thee, thy greatest misery? Dost thou hold the unbelief of thy heart, thy dullness in good things, and such like, a greater misery then thy poverty, or thy sickness, or any other bodily misery whatsoever? And canst thou rather desire rather the removal of thy unbelief, and thy dullness in good things, then the removal of thy poverty or sickness? and, if the Lord were so pleased, that thy spiritual evils might be removed, though thy bodily evils were continued on thee, then that thy bodily evils should be taken away, and thy spiritual evils continued? is it thus with thee? Certainly, that is a sure evidence that thou hast in thee the affection, the Spirit, and the life and grace of a child of God: but on the other side dost thou find, that when thou art pressed with any bodily evil, thou art blind, or lame, or deaf, or such like, thou art altogether apprehensive of thy bodily evil, and that sits near thee, and thou canst bewail that in the bitterness of thy soul, and cry out in respect of that, O wretched man or woman that I am! and, Never did any endure the like misery that I endure! but as for the sin of thy soul, thy blindness of mind, thy hardness of heart, and vile lusts of it, those never trouble thee, and of them thou never complainest, they are no burden to thee, thou art a very poor man or woman, and withal thou art a wicked, vile and sinful man or woman, thou art ignorant and graceless, and thy poverty, that pincheth thee, and that lies hard on thee, and thou feelest the misery of it, and canst weep for it; but thy vileness and sin, that never troubles thee, and thou never bewailest thyself in respect of that. Certainly that shows plainly that thou art of the world, and sauorest only the things of the world, and thou art far from the affections of a child of God; yea, know it whosoever thou art; art thou extreme poor and wicked also? and dost thou feel thy poverty, and hast thou no feeling of thy vileness and sin? know it for a truth, that the Lord hath begun to sit in Judgment against thee: and thy poverty, thou still continuing in thy vileness and sin, is but a pledge of more fearful plagues and Judgments yet to come on thee, and it is but a beginning of sorrows, Mat. 24.8.

Oh then, let us everyone herein examine our selves, and see how we stand affected in respect of the sin that is in us: and if we would approve our selves to be God's children, sin and the spiritual evils that be in us, must be esteemed of us as our greatest misery, yea, though we have no bodily evil on us, we are in health, and our outward estate is prosperous, yet then we must be able out of a true feeling of sin, and the spiritual evils that be in us, striving against grace, and hindering us in good things, to cry out with the Apostle, O wretched man that I am! if we would be sure that we have in us the life and grace of God's children.

And so for further use of the point, [Use 3] here is matter of comfort for thee, whosoever thou art, that art ever complaining of thy spiritual evils still cleaving unto thee, and art ever sighing, and groaning under the burden of thine unbelief, thy dullness of mind, accounting it thy greatest misery, to be burdened with these sinful infirmities.

Dost thou hold thyself wretched and miserable in respect of thy spiritual evils, and are all other miseries thou endurest, thy poverty, thy sickness, and such like, nothing to thee, in comparison of thy misery, because of sin still abiding in thee, and still rebelling against the power of grace that is in thee? And couldst thou be content to undergo any misery in the world, so that thou mightest be freed from thy spiritual evils? Then comfort thyself, thou hast the Spirit, the life and grace of a child of God, and thou art in the state of grace and of God's children; think on it to thy comfort.

Note we farther: The Apostle here gives instance in himself, O wretched man that I am! The Apostle was a man that had a great measure of Grace and Sanctification, yet he held himself wretched and miserable, in regard of sin still abiding in him, and rebelling against the power of grace that was in him, teaching us by his example,

That the best of God's Children ought to be far from that fond conceit, [Doct. 3] that they are come to perfection of grace in degree, and have fullness of joy, and comfort, and need not anymore to weep for their sins. That is a fond and foolish opinion of some, who think they have howled and wept for their sins, and they have been sufficiently humbled for them, and they need not to weep anymore. That is to indent with God, how far they will proceed in humiliation.

Though we have joy in believing, and in the apprehension of God's love and favor towards us in Christ, and that our sins are forgiven, and that we have right and title to all the comforts of the Saints of God both in this life, and in the life to come, and in this respect our hearts do rejoice with joy unspeakable and glorious; yet in regard of sin still abiding in us, and rebelling against the power of grace in us, the best of us all have cause to cry out, O wretched man or woman that I am, who shall deliver me from the body of this death!

Come we now to the words following: Who shall deliver me from the body of this death? These words, Who shall deliver me? as I shown, are not to be taken as if the Apostle had been ignorant who should deliver him, or as uttered by way of doubting or despayring of deliverance; but they are uttered by the Apostle, as it were panting, and breathing, and earnestly desiring deliverance. The Apostle was already in part freed from the power of his own corruption, being a man truly regenerate and truly sanctified, yet feeling the remainder of sin that was in him, still rebelling against the power of grace in him, and finding himself in that respect wretched and miserable, he desires further deliverance, and more and more to be delivered, yea, doubtless, he earnestly desired a full and petfect deliverance. And as it was with the Apostle, so is it with all God's Children. And the point hence is this,

That God's Children and such as are truly regenerate, [Doct. 4] they sigh and groan under the burden of sin still abiding in them in part, and still clogging and troubling them, and they desire deliverance from it, yea, they earnestly pant, and breathe after a full and perfect deliverance from the corruption of nature, and from the spiritual evils they find in themselves: they would willingly shake them off, and be rid of them altogether. GOD'S Children constantly and continually desire deliverance from sin, and from sinful infirmities, still sticking in them and cleaving to them, and they would think it their happiness in part, to be altogether freed from them. And for this we have not only evidence in this Text, but in other places of Scripture: read Psalm 51.12. David there prays thus to the Lord, Stablish me with thy free Spirit. What is that? Why surely, with that Spirit of thine that is every day more and more to set me at liberty from under the power of Satan, and from under the power of mine own corruption: as if he had said, O, vouchsafe to me that good Spirit of thine, and such a measure of thy grace, as I may more and more be freed from the bondage of mine own corruption. So again, Psal. 143.10. he prays to the Lord on this manner, Let thy good Spirit lead me into the Land of righteousness. As if he had said, Let not the corruption of mine own heart hinder me in the way of holiness and righteousness, but more and more free me from it by thy grace, and let thy good Spirit so guide me, as I may know what is good, and just, and righteous, and be able also to practice it. And Psal. 119.32. he desires enlargement of his heart, a setting of his heart at liberty, no doubt, from the bondage of corruption, with a promise to run the way of God's Commandments, I will run the way of thy Commandments, when thou shalt enlarge mine heart. 1. John 3.3. saith Saint John, Everyone that hath this hope in him, purgeth himself: everyone that hath hope of glory when the Christ shall appear to Judgment, purgeth himself, that is, he desires and he endeavours more and more to purge out the corruption of his heart, it is the earnest desire of his heart more and more to have it cleansed out, and to be freed from it, it is the exhortation of the Holy Ghost, Heb. 12.1. to the believing Hebrews, and in them to all Believes, that they should cast away, and throw off the sin that hangeth so fast on, or easily compasseth about: meaning the corruption of their hearts, that they should altogether disburden themselves of it. And Mat 6.13. Christ hath taught all that are able truly to call God Father, thus to pray, Deliver us from evil, that is, not only from the Devil, but also from the power of their own corruption, and from all evils in the World.

Now that which Christ teacheth to pray for, and that which the LORD calls for at the hands of his Children, doubtless, they desire to do, as David saith, Psal. 40.8. I desired to do thy good will, O my God; yea, thy Law is within mine heart. And therefore this conclusion hath ground in Scripture, That God's Children sigh and groan under the burden of sin still abiding in them, and they desire deliverance from it, yea, they breathe after a full and perfect deliverance from the corruption of their nature, and from the spiritual evils they find in themselves, and they would willingly be altogether rid of them: it is the constant and continual desire of their hearts; and the reasons of it are these,

First, God's Children find, [Reasons. 1] that by reason of the corruption of nature still abiding in them, they are prone to yield to temptations to sin suggested by Satan, and that if the Lord hold back his grace never so little, it makes them yield not only consent of will, but to the doing of evil, which is a cut, a wound, and a grief to their souls.

Again, God's Children find much sweetness in their liberty and freedom from the corruption of nature in part, in that they are in part freed from it, and they are able in part with freedom of Spirit to serve the Lord, and they would not for all the World be again in their former bondage.

On these grounds then we may set this down for a truth, that God's Children pant and breathe after deliverance from the corruption of their nature, even after a full and perfect deliverance from it, and from their spiritual evils, and it is the constant and continual desire of their hearts, to be altogether freed from them.

Now then first, [Use 1] this again discovers to us a manifest difference, that is between God's Children and such as are yet in their natural state and condition: for why? Thus it is with God's Children, they pant and breathe after a full and perfect deliverance from the corruption of their hearts, and from their spiritual evils, but it is far otherwise with them that are yet in their filth and dregs of nature. Alas, they desire nothing less then deliverance from the sin that is in them, and from the vile lusts of their own hearts. No, no: they hold it their happiness to live in sin, and to yield to the lusts of their hearts, and they account it even their chief felicity, when they may follow the swinge of their own corrupt hearts, and nothing grieves them more, then when they are crossed in their sensual delights and pleasures. We find it so in woeful experience. How many have we, that are given over to the vile lusts of their own hearts? And they cannot abide such as will not pour forth themselves to the same excess of Ryot, and they hate none more then such as go about to reform them, yea, such as are yet in their natural state and condition, and also in the state of reprobation, their desire to sin is infinite,

And let us everyone try our selves by the ground of Doctrine now delivered: [Use 2] Doest thou hold thyself a Child of God? Everyone no doubt is ready to assume that to himself. Doest thou, I say, whosoever thou art, hold thyself a Child of God? Then try thyself by this particular note: and if thou wouldst indeed approve thyself so to be, thou must find thyself not only in part freed from the power of thine own corruption, but that thou also findest sweetness in that freedom, and doest pant and breathe after a further deliverance, even after a full deliverance from it, and that thou doest wish and desire that above all things in the World.

This must be in thee, if thou wouldst make it good to the comfort of thine own soul, that thou art a Child of God: and though we cannot come to be altogether freed from the corruption of nature, and though we cannot wholly shake off all sinful infirmities whilst we live here in this World, yet if we hold our selves God's Children, we are to look to this, that it be the desire of our hearts, to be altogether freed from them, and that we desire it constantly and continually, and that our desire be not a light vanishing motion, but that we second our desire with a careful use of all good means, diligent hearing and reading in the Word of God, Prayer, and the like; yea, let us be restless and discontent in this respect: that is an holy discontentment, when we find our selves clogged with unbelief, with doubting, with distrust, and the like, and we would fain shake them off, and we cannot, then to be in a sort discontent, and even restless in our desire to be rid of them, and in our care to use the means to that purpose, that is an holy discontentment. And know it, whosoever thou art, that art thus restless, and thus discontented, know it, I say, to thy comfort, that though thou canst not be altogether freed from that spiritual evil that lies heavy on thy soul, and thou desirest to shake off, and usest all good means to that purpose, yet that evil shall never be imputed to thee; though the Lord be pleased to keep thee in exercise under it, yet he will never charge it on thy soul, but will accept thy will and desire to be freed from it, as if thou wert indeed freed from it. Think on that to thy comfort.

Note we further, the Apostle saith not, How shall I deliver myself? how shall I set myself free from the body of this death? But, Who shall deliver me from the body of this death? As if he had said, I am not able by mine own strength and power to deliver myself: and therefore who shall deliver me? He goes out of himself, to seek deliverance from the remaynder of sin that was in him.

And thus it ought to be with all God's children; [Doct. 5] though they be in part freed from the power of their own corruption, yet they are not able of themselves, by any power in themselves, further to free themselves; no, they must still pray, as Christ hath taught, Lord, deliver us from evil; that is, from the evil of sin still abiding in us. It is Christ that must further deliver them, as the Apostle subjoins: I thank God, through Jesus Christ our Lord.

This I note, [Use 1] to show that first the Papists are deceived, who hold, that a man regenerate hath such power in himself, as he is able to keep himself free from mortal sin, as they call it, yea, perfectly to fulfill the Law of God. [Use 2] That is a gross error. And again, to show that they please themselves with a fond and windy conceit, whosoever they be that think they may, at their own time & pleasure, deliver themselves from under the bondage of their own lusts, they are in thralldom to the lusts of their own hearts, and they think they can at their own time and pleasures deliver themselves: they that so think, are blinded by the Devil, and are the Devils fools; he hood-winkes them, and makes them neglect the timely using of means, by which God worketh the calling & conversion of his Chosen, and deliverance from under the power of sin and Satan, namely, diligent hearing, reading, and meditating in the Word of God, and the like.

Come we now to the last words of this Verse, wherein the Apostle expresseth from what he would be delivered, namely, from the body of this death. Who shall deliver me, (saith he) from the body of this death? that is, as we shown, from the massy lump of sin still abiding in me, which is deadly, and in it self deserveth death of body, and death of soul.

Now here in the first place observe we, that the Apostle desireth to be delivered and freed from the massy lump of sin he still felt in himself, which he calls by the name of a body: he saith, Who shall deliver me from the body of this death? He saith not, Who shall deliver me from some limb or member of that corruption I still find in myself? But, from the body of it. He desires to be delivered from the body of corruption that he still found in himself, even from sin and corruption, extending it self still in part over all the powers of his soul. Thus it was with the Apostle, and thus indeed it ought to be with all that would be like the Apostle, [Doct. 6] even with all and everyone that would find their hearts taken up with a true desire of deliverance, and freedom from the corruption of their own nature. And the point hence is this,

If we desire to be freed from the corruption of our own nature truly, and as we ought to do, and so as our desire may yield true comfort to us, then it is our desire, and we endeavor, and we labor, and strive to be freed from the body of sin, from the massy lump of corruption in all the powers of our souls, and in all the parts and members of our bodies: our desire is to have corruption and sin removed and taken away, not from our minds alone, or from our wills alone, but from all and every power and faculty of our souls, and from all and every part and member of our bodies. That the whole mass and body of sin over-spreading all the powers of the one, and parts of the other, may be removed, that is our desire, if we have in us a true desire: for indeed that is such a desire, as is suitable and agreeable to that which the holy Ghost requires of us. 2. Cor. 5.17. saith the Apostle, If any man be in Christ Jesus, let him be a new creature. And Ephes. 4.22. he saith again, Cast off the old man, which is corrupt through the deceivable lusts. And the like exhortations we have in many other places of Scripture. And the holy Ghost requiring this of us, even a new creation, and a casting off the old man, as it were a perfect man, with all the parts and members of a perfect man, surely, our desire is answerable to it, if it be a true desire. And so, if we desire freedom from our own corruption truly, and as we ought, and so as we may find comfort in our desire, then we desire, as the holy Ghost requires of us, freedom from the body of sin, from the massy lump of sin in all the powers of our souls, and in all the parts and members of our bodies. And the reason and ground of it is this,

True Regeneration or sanctification is entire, [Reason.] it is of the whole man, it is found in all the powers of the soul, and in all the parts and members of the body, sin and corruption is removed in part from all the powers of the one, and from all the parts and members of the other, and grace is wrought in part throughout in them that are truly sanctified, according to that of the Apostle, 1. Thess. 5.23. The very God of peace sanctify you throughout. And therefore it must needs be, that as many as desire to be freed from the corruption of their own hearts truly, and as they ought to desire; and so as they may find comfort in their desire, they desire, and they endeavor, and they labor, and strive to be freed from the body of sin, from sin throughout in all the powers of their souls, and in all the parts and members of their bodies.

Let no man then, for use of this, deceive himself, [Use.] and think that he hath a true desire to be freed from the corruption of his nature, because haply he desires to have the blindness of his mind removed, and error taken away from his judgment, and yet hath no desire to be freed from the sinful lusts of his heart. Many there be that have a great desire after knowledge, & that their ignorance may be dispelled & removed, their desire in that respect is insatiable; which I discommend not: but in the mean time their hearts are full of Pride, Envy, Self-love, Self-conceit, Covetousness, and the like, and they have no desire at all to have their hearts cleansed & freed from those vile lusts. Now such persons, if they think they desire freedom from sin truly and to their comfort, they deceive themselves, they are far from that desire that was in the Apostle, & from that desire that is found in God's children. God's children, doubtless, feel the weight of sin pressing and lying heavy, not only on their minds, but on their hearts also, and they desire to be disburdened, as from Ignorance, and Blindness of mind, and Error of judgment: so from Pride, Self-love, Covetousness, and other inordinate lusts and evil affections, and indeed from the whole body of sin, from sin in all the powers of their souls, and in all the parts and members of their bodies.

And this must be thy desire; if thou wouldst find comfort in thy desire, thou must desire, and labor, and strive for the removal of sin from thy mind, will, affections, memory, conscience, appetite, senses; and that Grace may be wrought in thee throughout, that is an holy and a sanctified desire, the desire of a Child of God, and that will seal up to thee this comfort, that thou hast in thee the Spirit of grace and sanctification: and therefore never rest, till thou find that it is the desire of thy heart, to be delivered from the body of sin.

Now in that the Apostle here calls the corruption of nature still abiding in him in part, by the name of a body, we are given to understand thus much: I will but touch it briefly; we have heretofore handled the point.

That the corruption of nature is no light superficial thing, [Doct. 7] no shadow; but it is as it were a massy and substantial body, though indeed it is no substance, as some have thought: for then could not the soul be immortal. But it is as a body, and it hath as it were all the dimensions and all the parts of a foul, monstrous, and deformed body, in which are found all sins bound up, as it were, in one body, which break out as any occasion is offered. And hence it is, that the Apostle calls diverse foul sins breaking out of this body, members, Coloss. 3.5. Mortify your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is Idolatry. Yea, the corruption of nature contaynes in it all sins; it is as a Roote, or an Ocean Sea, sending out streams and floods of sin; so that, as one saith well, If all heresies and sins were ceased in the world, yet if the Lord leave a man to himself, he hath in him sufficient matter and spawn to breed all kind of error and sin, Gal. 5.19.

The Apostle having reckoned up many works of the flesh, he is forced to conclude, Vers. 21. and such like, as not able to reckon up all.

I am not able to express the greatness of the corruption of man's degenerate nature. No surely, if an Angel should come from heaven, he were not able to express it: and therefore for the use of this,

Let no man think it a small matter, [Use.] a light & trifling thing, to be in his natural condition. Some there be that please themselves, and think themselves in very good case, only because they are free from some gross actual sins; they are no Drunkards, no Whoremongers, or the like. Poor souls! they deceive themselves: this they may be by restraining grace, and yet lie wallowing in the puddle of their own filthiness. And know it, whosoever thou art, it is not only thy actual transgression of God's Law, that makes thee liable to God's wrath, but it is also thy natural corruption, yea, that chiefly, that being the mother-sin, and the root of all other sins, that doth stand up between thee and God's favor, and make thee liable to God's curse and everlasting perdition. And therefore labor thou to see the greatness of thy natural corruption, and to see thyself under the wrath of God in regard of that, and seeing it, bewail and lament for that above all things in the world, yea, when thou humblest thyself for any known actual sin, then look thou bewail the corruption of thine own heart, as the root and mother of that and all other thy sins. For haply thou mayst acknowledge some known actual sin, out of self-love, or for fear of shame, or punishment, or the like: and unless by that sin thou be brought to have a sense and sorrow for the mother of that and all other thy sins, thou shalt never find ease and refreshing from Christ. He came not to call the righteous, Matth. 9.13. but sinners to repentance: and not every sinner, but that sinner that condemns sin in himself, and especially the mother sin, and is weary, and loden, and groans under the burden of it, Matth. 11.28.

Now further, the Apostle adds, the body of this death, or, this body of death, that is, which is deadly in it self, and of it self deserves death, and makes me liable to death temporal, and death eternal.

We see then, [Doct. 8] that the best of God's children, even such as the Apostle was, though they have but the remaynder of sin in them, yet they have that in them, that of it self, and in it self deserves death of body, and death of soul, they have in them a body of death, even that which in it self, and of it self, makes them liable to death temporal, and death eternal: for why? they have still abiding in them in part, that which is contrary to the perfect purity & holiness that is required in the Law of God, and is in it self truly and properly sin, and the wages of sin is death, Rom. 6.23. And the soul that sinneth, and is guilty of sin, shall die, Ezech. 18.4. according to that threatening, Gen. 2.17. In the day thou catest thereof, thou shalt die the death.

Objection. [Object.] I am. 1.15. the Apostle saith, When lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death. Therefore natural corruption, of it self, and in it self, makes not liable to death.

I answer, [Answ.] The purpose of the Apostle in that place, is not to put a difference between natural corruption, and actual sin, in regard of the desert; as if actual sin deserved death, and made men liable to death, and that concupiscence or natural corruption did not so: but to show that God tempteth no man to sin, as it is Verse. 13. but that he is tempted, enticed, and drawn to sin by his own concupiscence. And he puts down the fruits of concupiscence, or natural corruption, that it enticeth & draweth to sin, and that it brings forth sin and death: and therefore still it remains a truth, that the best of God's children having but the remaynder of sin in them, they have that in them, which in it self, and of it self, makes them liable to death temporal, and death eternal. And therefore for the use of this,

God's children, [Use.] even the best of them, are to acknowledge it God's mercy, that they are not thrown to hell; they have that in them, that deserves hell. And if the best of God's children have that in them that deserves hell, what then have they that have the body of sin, in the full force and strength of it breaking out with many foul actual sins? Surely, they have that in them, that deserves the hottest fire of hell; and they are but under God's patience and long sufferance; and that they are suffered to live many years on the face of the earth, it is but the patience of God towards them, they are every moment subject to the strokes of God's hand, to plagues and Judgments in this world, and to everlasting perdition in the world to come; and it is a foolish plea that some use, when they are told of their sins, and that by the least of their sins, they deserve hell and damnation.

Oh, say they, I hope there is no such matter. Will the Lord damn my soul for a little Swearing, for a little Idle and Foolish talking, and for a little Merriment? No, no: I hope there is more mercy with the Lord then so: I pray God I never do worse, and then I hope I shall do well enough. Poor soul! Thou speakest ignorantly and foolishly. Dost thou not ill enough to provoke the Lord to anger, and to damn thee body and soul? This thou dost by the least of thy sins; and though God be merciful, yet he is just also, and it stands with his Justice, to damn thy soul for the least of thy sins, thou living and dying in it without repentance. And therefore think not that the Lord should deal hardly with thee, if he should damn thy soul and body for thy Swearing, thy Idle and Foolish speaking, unless thou repent of those sins: for the least of those sins deserves death and damnation, and it is God's mercy in Christ, that the best of God's children are not thrown to hell, for the remaynder of sin that is in them, though they had no other sins at all.

Our Apostle having uttered his complaint, in regard of sin still abiding in him, and rebelling against the power of grace in him, O wretched man that I am, who shall deliver me from the body of this death! and made known his desire to be delivered, and from what he would be delivered; here in the first words of this verse, he subjoins matter of comfort and consolation in and through Christ, for which he gives thanks to God, and he saith, I thank God through Jesus Christ: whom he further stiles by his Title, (Lord) appropriating that title to himself and other true believers, through Jesus Christ our Lord.

Now not to meddle with the words following, but to keep within the compass of these words, containing matter of comfort, whereby the Apostle did cheer up himself, I will briefly lay forth the sense and meaning of them.

I thank God. Some would have these words read thus: The grace of God through Jesus Christ. But indeed they are mistaken. In the Original word, it is the same that we have, Rom. 1.8. 〈 in non-Latin alphabet 〉 : I thank my God. And it is rightly rendered, I thank God: (that is) I bless God, I praise God, or I give him thanks. Through Jesus Christ. These words have respect, and look back to that the Apostle said verse before, Who shall deliver me? Which being uttered by him (as I told you) as it were panting and breathing after deliverance. Here he subjoins matter of comfort in and through Jesus Christ, that in him he should be delivered: for so the sentence is to be supplied, to make up the full sense and meaning. As if the Apostle had said, Through Jesus Christ, I shall be delivered, I certainly expect & look for and full and perfect deliverance from the p wer of sin still abiding in me, and from the guilt of sin: for both these are here to be understood, as may easily appear by the connection of this Text, with that which followeth, Chap. 8. Now then, there is no condemnation to them that are in Christ Jesus.

And so these words through Jesus Christ, they carry this sense; I am persuaded, I rest on it, that through Jesus Christ, I shall have a full deliverance from the power of sin, and from the guilt of sin, for which I bless God, I thank God, through Jesus Christ.

The Apostle adds our Lord: (that is) our Lord, not only as he is Lord over all creatures by right of creation, but in more special manner, and that in a double respect: First, in respect of free donation from his Father, John 17.9. Secondly, in respect of his work of Redemption, 1. Cor. 6.19.20. Ye are not your own: for ye are bought for a price. Christ hath redeemed you with his own blood, and therefore you are his, he is Lord over you.

Thus then conceive we these words; I thank God through Jesus Christ our Lord. As if the Apostle had said, I bless God, I praise God, and I give God thanks, that in and through Jesus Christ I certainly expect and look for deliverance, yea I am fully persuaded, and I rest on it, that in and through him, I shall have a full and perfect deliverance from the power of sin still abiding in me, and from the guilt of sin, even in and through him who is my Lord and yours, and the Lord of all true Believes, both by douation and free gift from his Father, and by right of Redemption.

First, here we see, we may easily observe it, that the Apostle breaking out into a complaint of his wretchedness in regard of sin still abiding in him in part, and desiring deliverance from the power of sin, and from the guilt of sin, even panting and breathing after it, he found no comfort in himself, or in anything that was in himself, or in any other, but only in Jesus Christ.

He found nothing that was able to free him from the power of sin, and that might pacify his conscience, in respect of the guilt of sin, either in himself, or elsewhere in the world, but only in Jesus Christ: and having before cried out, O wretched man that I am, who shall deliver me from the body of this death! Here he gathers comfort to himself, and cheers up his soul, that in Jesus Christ deliverance was to be found, and he saith, I thank God through Jesus Christ, I shall be delivered. The point hence is this:

That the soul of man or woman being troubled in respect of sin, [Doct. 1] feeling the weight and burden of it pressing and lying heavy on it, yea, the soul of man or woman feeling but the remainder of sin, and sinful infirmities, that still stick and cleave to it, (for that was the Apostles case) I say, feeling but the remainder of sin pressing, and lying heavy on it, and being weary and loden with the burden of it, it finds no ease, no comfort, no refreshing in it self, or in anything else-where in the world, but only in Jesus Christ, the mind and conscience weary, and loden, and groaning under the burden of sin, cannot possibly be eased or comforted, and refreshed, till it come to rest on Christ, in him alone is ease, comfort, and refreshing to be found to the weary soul, and to the poor distressed mind and conscience. And hence it is that Christ is called, The Prince of Peace, Isai. 9.6. Unto us a Child is borne, and unto us a Son is given, and he shall call his name, Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.

And he is called our peace, Ephes. 2.14. He is our peace, who hath made of both one, and hath broken the stop of the partition Wall. Rom. 5.1. The Apostle saith, that being justified by faith, we have peace toward God, through our Lord Jesus Christ. And hence, doubtless, it was, that the Apostle saith, 1. Cor. 2.2. He esteemed to know nothing save Jesus Christ, and him crucified. and Philip. 3.8, 9. The Apostle saith, He counted all things loss, and judged them to be dung, in respect of this, that he might win Christ, and be found in him. And Christ himself calls all that are weary, and loden, and groan under the burden of their sins, to come to him, with a promise that in him they shall find ease, comfort, and refreshing: Mat. 11.28. Come unto me, all ye that are weary and laden, and I will ease you.

These and many other testimonies of Scripture do make this manifest, that in Christ alone, the poor weary soul, and the distressed mind and conscience finds ease, and comfort, and refreshing, in respect of freedom from the guilt of sin: and the reason of it is this:

In Christ alone is found that which is able to answer the justice of God, and to appease his anger for sin, [Reason.] even fullness of merit is found in his blood alone, for the taking away both of the guilt and punishment due to sin: he being God and man in one person, his death and suffering is of infinite merit for the taking away of sin; and therefore it must needs be, that in Christ alone is ease, comfort, and refreshing to be found to the weary soul, and to the poor distressed mind and conscience, and the soul of man or woman troubled for sin, and tired out, feeling the weight and butden of sin pressing and lying heavy on it, can find no ease, comfort or refreshing in it self, or in anything else-where in the world, touching freedom from guiltiness of sin, but only in Jesus Christ: and this being a truth, [Use 1]

For use, it meets with a Popish error; it is held and taught by the Papists, that peace and quietness of conscience, even towards God, may be had by inherent holiness, and by the merit of good works, that a man may have his conscience quieted and pacified in respect of Justification, and freedom from guiltiness of sin, by his own inherent holiness, and by the merit of his own good works. That is a gross error, and it cannot stand with the Truth now delivered. Luther reports, that he in his time observed many Papists, that took great pains, and on mere conscience did as much as was possible for them, in Fasting, Prayer, and other exercises; and all to this end, that they might find quietness, and peace of conscience; and yet the more they labored, the more they were stricken down with fear, and especially when they came to the hour of death; then (saith he) I have seen them exceeding fearful, yea, I have seen sometimes Murderers and others, executed as notorious Malefactors, die more comfortably, then they did.

This Luther observed in his time. And no marvel though it were so: for it is not possible, that the conscience should be pacified touching freedom from guiltiness of sin, by any good thing found in us, or done by us for the merit of it; no, I dare be bold to say, that Christ his fulfilling of the Law of God cannot pacify the conscience, in respect of the guiltiness of sin: for then Christ died in vain, and therefore it is a gross error to say, that peace of conscience towards God may be had by inherent holiness, and by the merit of good Works.

Again, for a second use: is it so, that in Christ alone is found ease, comfort and refreshing to the weary soul, and to the poor distressed mind and conscience? Cannot the soul that is wearied with the burden of sin, be eased and comforted, [Use 2] till it come to rest on Jesus Christ?

The learn we, when sin lieth heavy on our souls, and we feel the weight and the burden of it, yea, we being God's Children, and feeling sinful infirmities lying heavy on our souls which we are weary of, and would willingly shake off, and cannot; learn we, I say, where we are to seek and to look for ease, comfort, and refreshing. Surely not in our selves, nor in any thing in our selves, nor else-where in the World, but only in Jesus Christ the Store-house of all true comfort.

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

Indeed, I grant, if thou hadst that measure of faith, of trust in God, and delight in good things thou desirest, it would yield thee much comfort, because it would strongly seal up to thee thy being in Christ: yet thou must know, that still thy comfort comes from Christ,

that yields thee comfort, but because faith hath an eye to Christ, and from him draws down comfort, and because other graces do evidence to thee thy being in Christ; and so from Christ alone, still comes all thy comfort and peace to thy soul. And therefore rest not in any grace or goodness in thyself, as the ground of thy comfort, though it may yield thee much comfort, in that it gives thee assurance that thou art in Christ; yet still for the ground of thy comfort, go out of thyself, and seek for that in Christ alone: in him alone shalt thou find ease, comfort, rest, and refreshing to thy weary soul.

Note we further, the Apostle having cried out, O wretched man that I am, who shall deliver me from the body of this death! here he cheers up himself with this, that certainly in Christ he should have a full deliverance from the power of sin.

Thus may God's Children comfort and cheer up themselves: That howsoever they now are troubled with many sinful infirmities, that press them and lie heavy on them, yet one day in and through Christ they shall be fully and altogether freed from them: The Lord hath begun his good work of grace in them, and he will perfect it, Philip. 1.6. and they shall one day know as they are known, 1. Cor. 13.12. And therefore comfort thyself, whosoever thou art, that feelest the want of holiness and sanctification, and art ever complaing of that want: here is ground of comfort for thee. Hast thou the first fruits of the Spirit? an hatred of all sins, a constant purpose to please God, and a true fear of God, and hereby evidence that thou art in Christ? Then comfort thyself: he will not only free thee from the guiltiness of sin, and from the punishment due unto thee for sin, but he will one day also free thee altogether from the power of sin, and thou shalt one day be fully and perfectly sanctified, and be invested with the perfect and glorious Image of Jesus Christ.

In the next place observe we, that the Apostle here speaking of his deliverance from the power of sin, and from the guiltiness of sin through JESUS CHRIST, he doth not barely affirm it, and speak of it, but he affirms it, and speaks of it with thanksgiving to God, he saith not barely, Through Jesus Christ I shall be delivered: but I thank God, I bless God, and I give him thanks through Jesus Christ, I shall have deliverance. He remembers this great benefit of deliverance from the power of sin, and from the guiltiness of sin through Christ, and speaks of it with hearty thanks to God for it.

Now, that which the Apostle did, that must we do, even as many as would approve themselves to be such as the Apostle was, that is, truly regenerate, and God's Children: his example must be our pattern, and the duty hence is this,

That we must never mention and speak of GOD'S [Doct. 2] benefits and mercies vouchsafed unto us, and especially heavenly and spiritual benefits, as freedom from sin, hell, death, and damnation, the favor of God, comfort in Christ or the like, but we are to have our mouths opened in magnifying and praising God for the same; whensoever we either think or speak of God's blessings, benefits and mercies vouchsafed unto us, yea, the blessings and good things we hope for, and expect, and look for at the hands of the Lord, and especially heavenly and spiritual good things, such as concern life and salvation, and the everlasting good of our souls, we are not barely to think or speak of them, but so to think, and so to speak of them, as that we give the Lord his due praise and glory, and in thinking and speaking of them, our hearts must be enlarged, and our mouths opened, in giving praise and thanks to the Lord for the same; we must bless God, and give him praise for good things past, present or to come, especially for the good things of the life to come, whensoever we either think or speak of them.

Thus did the holy Apostle: we find it in the beginning of most of his Epistles, that he breaks out into praise and thanks to God, for spiritual good things bestowed on himself, and on the Church and Saints of God to whom he writ, as Rom. 1.8. I thank my God, through Jesus Christ, for you all, because your faith is published throughout the whole World. 1. Cor. 1.4. I thank my God always on your behalf, for the grace of God which is given you in Jesus Christ. Ephes. 1.8. Blessed be God, even the Father of our Lord Jesus Christ, which hath blessed us with all spiritual blessing in heavenly things in Christ. And so in other of his Epistles. And thus did the Apostle Peter, 1. Pet. 1.3. saith he, Blessed be God even the Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead.

And the holy man of God, David, though he made precious account and reckoning of Prayer, and used it much and often, yet Praise and Thanksgiving to God he held and accounted most excellent, and that he used seven times a day (that is, often) a certain number being put for an uncertain. Psal. 119.164. Seven times a day do I praise thee, because of thy righteous judgments, and he composed and made many Psalms purposely of Praise and Thanksgiving to God, Psalm 103.1, 2. he stirs up himself, and calls on his own soul, and all that was within him, to praise the holy Name of the Lord, for his mercies and benefits in pardoning his sins, in redeeming his life from the grave, and crowning him with mercy and compassion.

This hath been the practice of the holy Servants of God in all Ages, to praise the Lord for his mercies and benefits bestowed on them, & especially for spiritual and heavenly blessings: and this ought to be our practice, if we would approve our selves to be guided by the same Spirit that they were; whensoever we either think or speak of good things past or present bestowed upon us, or the good things we hope for from the Lord, especially good things heavenly and spiritual, we are to have our hearts enlarged, and our mouths opened in magnifying and praising God for the same; that is our duty, and there is reason for it. The reason and ground of it is this,

The glory and praise of God is the principal end of all his actions, Prov. 16.4. The Lord made all things for his own sake: that is, for his glories sake it is, that we are taught to pray for in the first place, that his name may be glorified, and it is the shutting up of all our Petitions: Thine, O Lord, is Kingdom, power, and glory. It is the end of all the blessings of God bestowed upon us. Therefore are blessings and good things bestowed on us, That we should set forth the virtues of God, as the Apostle speaks, 1. Pet. 2.9. that we should magnify the Power, Wisdom, Goodness, and Mercy of God, in bestowing good things on us, and especially good things heavenly and spiritual.

And therefore doubtless, this is a duty incumbent, and lying on us, That whensoever we either think or speak of good things already bestowed on us, or good things we expect and look for from the Lord, especially good things heavenly and spiritual, our hearts are to be enlarged, and our mouths opened, in magnifying and praising God for the same.

Now this is a duty little thought on, [Use 1] or at least little practiced by many in the world. Where is (almost) that man, or woman, that gives true praise to God for the good things of this life bestowed upon them? Haply, for form and fashion, they utter sometimes a few words; I praise God, or I thank the Lord, for this or that good thing. But where is that enlarging of the heart, and that feeling affection, opening the mouth wide in praising God, that was in David? 1. Chr. 29.10, 11, 12, 13. Blessed be thou, O Lord God of Israel our Father, forever and ever. Thine, O Lord, is Greatness, and Power, and Glory, and Uictorie, and Praise: For all that is in the Heaven and Earth, [ 11] is thine: thine is the Kingdom, O Lord, and thou excellest as Head over all. Both Riches and Honor come of thee, [ 12] and thou reignest over all, and in thine hand is Power & Strength, and in thine hand it is to make great, and to give strength unto all. Now therefore, our God, we thank thee, [ 13] and praise thy glorious Name. He could not find words sufficient to set forth the affection of his heart.

Where is this manner of praising God to be found? Surely, it is hard to be found amongst men. Well, as the Prophet saith, Hosea 4.15. Though Israel play the harlot, yet let not Judah sin.

So I say in this case, [Use 2] Howsoever others neglect this duty, yet let not such as fear the Lord, forget it; let them with feeling hearts magnify the Name of the Lord for good things bestowed upon them, especially for spiritual good things. We are to praise God for the least bit of bread we have to put into our mouths, much more are we to magnify his Name, for freeing us from the power of Sin, Hell, Death, and Damnation, and making us his Children, his Sons and Daughters, yea, heirs, even joint-heirs with Christ, Rom. 8.17. and by him giving us certain Title to an Inheritance everlasting, in his own Kingdom.

Oh, these things are to affect our hearts and souls, and for these we are to magnify the Name of the Lord especially: yea, not only in word to praise God for these spiritual blessings, but to yield to him, in lieu of them, real thanksgiving; to labor to answer the Lord's mercy in these things, by yielding to him all holy obedience, and by walking humbly before him all the days of our life; even out of a feeling acknowledgement of his goodness and mercy towards us in these things, to break out and to say with David, 2. Sam. 7.18. Lord, what am I? And who am I, that thou shouldest think on me, & choose me to Life and Salvation, free me from Sin, and Hell, Death, and Damnation, making me thy Child, and an Heir of Heaven? Oh what shall I render to thee for these great and unspeakable mercies! Thus ought we to be affected, in respect of spiritual good things and blessings bestowed on us; and out of a feeling of them, to break out into magnifying and praising the Name of the Lord.

And a little to quicken us up to this duty: know, that truly to praise God, is the most excellent thing we can do whilst we live here in this world: It is that which the Angels do in Heaven, and it is that we shall do forever in the life to come; yea, it is the most comfortable thing we can perform: Nothing seals up more comfort to the soul then this, to be able from the bottom of the heart to praise the Lord, and to give him the glory that is due to his Name.

And therefore, if thou wouldest be exercised in that duty that is most excellent, and will yield thee most comfort, remember to magnify and to praise the Name of the Lord for good things bestowed on thee, and especially for good things Heavenly and Spiritual; that is the duty of every child of God.

Now, in the last place, the Apostle adds, Our Lord: that is, as we shown, my Lord, and your Lord, and the Lord of all true Believes, both by free donation from his Father, and by right of Redemption. Hence I might stand to show,

That as many as acknowledge Christ their Jesus, must also acknowledge him to be their Lord, and must take his yoke on them. And therefore in vain do they hold Christ to be their Savior, and to have borne the burden of their sins, who never submit their necks to his yoke. But of this we have spoken heretofore; therefore I pass by it: only note in a word,

That Christ is the Lord of all true Believes in special manner, they being given to him of his Father, [Doct. 3] and he having redeemed them, he is Lord over them in special manner. And therefore doubtless he carries a special hand over them, and he governs them in special manner; he guides them in the way to Heaven; he exerciseth them under afflictions and trials, to spiritual obedience; he supports them in their troubles; he defends them against the rage of all enemies whatsoever. And to this purpose speaks the Apostle, Ephes. 1.22. saith he, Christ is made Head to his Church, to guide and govern it, as an Head in special manner; but as for all other things, they are made subject under his feet. So that out of all question, Christ hath a special care of his Church, and members of it; he guides and governs them in special manner.

And this for the use of it, [Use.] is a ground of sweet comfort to all true believing members of Christ; and this may cheer them up against the fear of any adversary power whatsoever. For why? Christ, to whom all power is given, Matth. 28.18. is their Lord in special manner, and he will certainly guide them in the way to life and salvation, and protect and defend them against the enemies of their salvation. Yea, himself saith, John 17.2. All power was given him of his Father, over all flesh, that he should give eternal life to them that he hath given him.

Let then the Devil, Antichrist, and all the enemies of the Church, rage and swell, and do what they can against the Church and members of it, they shall never prevail to the hurt of one soul that belongs to Christ; He hath all the enemies of his Church under his feet, to tread them down to Hell at his pleasure; and they may as soon, and as easily, pull Christ out of his Seat in Heaven, as one of his members out of his hands: And that is an excellent comfort to all that truly believe in Christ.

NOw before we come to the words following, an Objection is to be removed, that some bring against our Argument, by which we prove the Apostle to be truly regenerate, gathered from his Exclamation, O wretched man that I am who shall deliver me from the body of this death! And his thanksgiving subjoined, I thank God, through Jesus Christ our Lord. For hence we thus reasoned. The Apostle groaned under his misery, in regard of sin still abiding in him, and desired deliverance from it, and gave thanks to God for deliverance through Jesus Christ our Lord. And therefore he was a man truly regenerate.

Now against this Argument, [Object.] some object on this manner: (Say they) In that the Apostle complains of his wretchedness, in regard of sin that was in him, and saith, Who shall deliver me from the body of this death? and subjoins the grace of God through Jesus Christ; it shows, that he was a man as yet not delivered from his sin, but that the grace of God, through Jesus Christ, might in time deliver him: And therefore (say they) this is no good Argument to prove the Apostle regenerate, and his being in the state of grace, and that he was a man truly regenerate, because he cries out, O wretched man, who shall deliver me from the body of this death! and then subjoins, The grace of God, through Jesus Christ our Lord. So lies the Objection. The Answer to it is easy.

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

I answer to it, It appears plainly by the Context, [Ans.] that the Apostle complained of his wretchedness, in regard of the remainder of sin still abiding in him; and from that he desired to be delivered.

And again, the Apostle saith not, the grace of God through Jesus Christ; but, I thank God, I give thanks to God through Jesus Christ. He being able to bless God, and to give him thanks, that in part he was delivered, and did certainly expect full deliverance from the power of sin through Jesus Christ, it is a plain evidence, that he was a man truly regenerate, and in the state of grace: for indeed, none but such as be truly regenerate, and in the state of grace, and none but such as be in Christ, can bless God for his mercy towards them, in respect of any good thing bestowed on them, or any good thing that they expect or look for, from the hands of God. And not to pass from this without some use of it,

Know it, whosoever thou art, [Use.] that thou canst not bless God, and give him thanks for any good thing bestowed on thee, with comfort, unless thou be in Christ; No, not for good things spiritual: As haply, thou art enlightened, and thou knowest God, who is goodness it self, and thou hast the knowledge of many other good things; yet canst thou not bless God with comfort for that illumination and knowledge, unless thou be in Christ: Much less canst thou bless God with comfort for outward good things; as Meat, Drink, Apparel, House, or Land, or the like. No, no; good things, whether spiritual, or outward, bestowed on thee, they are but given thee, to leave thee without excuse, and further to increase thy judgment, unless thou be in Christ, and in the state of grace.

Therefore if thou wouldest bless God, and give him thanks for good things bestowed upon thee, with comfort, thou must be able to use the Apostles form of praise and thanksgiving, Ephes. 1.3. Blessed be God, who hath blessed me with spiritual, yea, with those temporal blessings I do enjoy in Christ.

And if thou ask me, [Question.] how that is to be done?

I answer thee; [Answ.] Labor to have part in the merit of Christ, to apprehend, and to apply the merit of his death to thyself, and then thou shalt be able to bless God with comfort, for good things vouchsafed to thee, because then they are given to thee as pledges of God's love, and as blessings to thee, in and by the merit of Christ.

Come we now to the words following; Then I myself in my mind serve the Law of God, but in my flesh the Law of Sin. In these words the Apostle concludes his speech touching the Spiritual Combat, briefly setting down the sum and substance of it, still giving instance of it in his own person, Then I myself, &c. The connection of these words, with fore-going matter, is thus: The Apostle having cried out, O wretched man that I am, who shall deliver me from the body of this death! and then cheered up himself with comfort in and through Christ: In these words he concludes to his comfort, that he was not wholly captived to sin: but though his flesh and corruption still in part abiding in him, did much trouble him, yet in his mind he served the Law of God. Then I myself (saith he) in my mind serve the Law of God, but in my flesh the law of sin.

Now here the Apostle insisting in his own person, I myself, divides himself into two parts, mind and flesh; In my mind, In my flesh. And then he makes known what he did in respect of these two parts, as, namely, that in his mind he served the Law of God, and in his flesh he served the Law of sin. And so we see the dependence of these words on foregoing matter, and the general matter and substance of them.

Now a little for the understanding of these words: Then I myself, or, then, namely, I myself, even I PAUL myself. It is strange, saith Beza, that some should think the Apostle spake in the person of another, when he so expressly sets it down that he meant himself (In my mind, In my flesh.) The words (mind and flesh) do not here signify, as Bellarmine and the Papists expound them, the Apostles soul and body; for he being truly regenerate, was throughout regenerate both in his soul and in his body in part; But by mind we are to understand his mind renewed by grace, that is put, by a Synecdoche, for his whole regenerate part throughout, even the same which before he calls the Inner man, Vers. 22. and which the Apostle Peter calls the hid man of the heart, 1. Pet. 3.4. And so also by the word (flesh) we are to understand his unregenerate part throughout both in body and soul, the corruption of nature abiding in him in part, in all the powers of his soul, and in all the parts and members of his body, which is usually called by the name of flesh in the Scripture.

Serue the Law of God: that is, yield obedience to the Law of God, know it, delight in it, and do the good things it requires: and by the Law of God is meant, as before I shown, the moral Law of God, which makes known God's will touching all good duties both towards God and men. The law of sin, that is, the power of sin, the force and commanding power of that corruption that still abides in me, and the evil motions of it: I yield to it, and am many times ouercarryed by it. Thus then briefly understand we these words, as if the Apostle had said,

Then namely I PAUL myself in mine own person, in my regenerate part, and as I am regenerate, do yield obedience to the Law of God, which makes known the good will of God touching all good duties; I know it, and I delight in it, and I do the good things it requires. But in my unregenerate part, as I am unregenerate, I yield to the commanding power of that corruption that still abides in me, and the evil motions of it, and am many times ouercarryed by it.

First here we see, that the Apostle makes it clear, that he spake of himself, in setting forth the spiritual combat. Some make question and doubt of it, yea some have flatly denied it, that the Apostle in this discourse touching the spiritual combat, meant himself: but the Apostle puts it here out of all question, and directly affirms it, that it was of himself that he spake, and he spake not here of himself figuratively, as 1. Cor. 4.6. but directly and plainly, that he did not allow the evil which he did, that he did the evil he hated, that he did not the good which he would, that the Law in his members rebelled against the Law of his mind, and that in his mind he served the Law of God, and in his flesh the Law of sin. That these things he found in himself. Hence then we are given to understand, that it is a true conclusion,

That the best of God's children, [Doct. 4] the most holy that live on the face of the earth, many times do the evil they hate, and do not the good they would; They are troubled with sinful infirmities, the power of sin rebels against the power of grace that is in them, and leads them captive to the Law of sin. We have here the Apostle an excellent instrument of God's glory, an eminent man in God's Church, affirming these things of himself with his own mouth, that thus it was with him. And from his example we may conclude, that thus it is with the best of God's children. For why? as it is, Rom. 15.4. Whatsoever things are written aforetime, are written in the Book of God, for our learning.

We must make use to our selves of the instructions of the Word, laid down either generally in the doctrine of it, or particularly in the examples of it: Therefore the Apostle thus setting himself before us, that thus it was with him, he being a man truly regenerate, and an holy man of God, we may safely conclude, that thus it is with the rest of God's children. 1. Tim. 1.16. The Apostle saith, For this cause was he, being chief of sinners, as there he speaks, received to mercy, that Jesus Christ should show on him all long suffering, unto the example of them which should, in time to come believe in him unto eternal life.

So then, the examples of holy men of GOD are set down in the Scripture for our use, for our good, & for our comfort; and we may gather, that seeing it was so with the Apostle, that he did the evil he would not have done, therefore it is so with the rest of God's children.

And this may serve to strengthen poor weak Christians in their comfort, [Use.] when they are troubled with their sinful infirmities, and feel the rebelling of their own flesh, and doubt whether it were thus with the dear children of God or no.

We have here Paul affirming in plain terms, that thus it was with himself, and from his example they may gather comfort to themselves, and thus conceive, that surely it is no otherwise with them then with the rest of God's children. It is a subtlety of Satan, when the poor soul being pressed with the weight of sinful infirmities that cleave to it, begins to gather some comfort, and to cheer up it self by looking on the example of Paul, and thus to conceive with it self: Thus it was with the holy Apostle; my case is no other then it was with him, presently to snib and to check that comfort with this suggestion, What art thou, compared to Paul? He was a man of rare gifts, and of great grace, and a man that had a great measure of holiness and sanctification, and darest thou compare thyself with him?

The poor soul may easily answer him, It is true indeed, I am nothing, compared to Paul: but yet Paul hath set himself before me for an example, that thus it was with him, that he did the evil he hated, and the good he would have done, he did not, and he being an excellent man, a man of rare gifts, and of great grace, my comfort is the greater; I may from his example conclude, that the best of God's children have their weaknesses and sinful infirmities, and therefore no marvel though it be so with me, even the Apostle, who had such a measure of Faith, that he could say, Rom. 8.38. I am persuaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, [ 39] nor things present, nor things to come, nor height, nor depth, nor any other Creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Yet he out of his own mouth affirms thus much of himself, that he had his sinful infirmities, and from his example I may conclude, that so it is with the best of God's children: and therefore I have no cause to be utterly dejected, and put out of all hope, because of my weaknesses and sinful infirmities. No, no: I will labor and strive against them, and in time I shall be able to overcome them in Christ, I shall have a full victory and conquest over them.

In the next place observe we, [Obser.] that the Apostle here speaking of himself, he divides himself into mind and flesh, in my mind; in my flesh: meaning by his mind, his regenerate part, and by his unregenerate part the corruption of nature still in part abiding in him. Hence then we are again put in mind of this we have had occasion to speak of,

That the most holy, [Doct. 5] and the most regenerate that live on the face of the earth, have in them both flesh and Spirit; they have in them both grace and corruption still in part abiding: the dearest of the Saints and Children of God, are not freed from sin abiding in them altogether, but they have corruption and sin still in part remaining in them, and they are partly flesh, and partly Spirit; yet this is not so to be understood, as if GOD'S Children were in distinct and several parts flesh and Spirit, as if they had grace in one power, and faculty of the soul, and flesh and corruption in another; no, but that they are wholly and throughout, partly flesh, and partly Spirit; the whole mind of a regenerate person is partly flesh and partly Spirit, in part it is enlightened, and made able to understand & conceive good things, and in part it remains blind and ignorant.

And so it is with his will and affections, and other powers and faculties of his soul; they are throughout partly spiritual, and partly carnal, and there is flesh and Spirit throughout in all the powers of the soul, and in all the parts and members of the body, even in the best of God's Children, so long as they live on the face of the earth. Prouerb. 20.9. Who can say, I have made mine heart clean, I am clean from my sin? I am in this World free from all relics of sin? As if he had said, None can say it. 1. King. 8.46. There is no man that sinneth not, saith Solomon. No man living but hath sin in him, and it breaks out into actual sin at one time or other. 1. John. 1.8. If we say that we have no sin, we deceive our selves, and truth is not in us, Gal. 5.16. saith the Apostle, Walk in the Spirit. He speaks to them that had the Spirit, and were able to walk in the Spirit; and he subjoins, Ye shall not fulfill the lusts of the flesh: there is flesh and the lusts of it still in you.

These and many other testimonies clear and confirm this truth to us, that the most holy, and most regenerate that live on the face of the earth, have in them both flesh and Spirit, there is grace and corruption still in part abiding in all the powers of their souls, and in all the parts and members of their bodies. Howsoever the Lord could free his children altogether from the corruption of nature, whilst they live here in this world, by the powerful work of his holy Spirit, yet he is pleased to suffer some relics of it still to abide in them, for special good causes.

As for the beating down of pride, [ 1] lest they should be too much lifted up in them themselves.

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

For the stirring of them up to fervent Prayer. [ 3]

For the manifestation of his own Power, [ 4] in upholding them in their temptations.

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

First, [Use 1] meets with some erroneous opinions, as that of Bellarmine and the Papists, touching the liberty of the Gospel: They teach, That by the liberty of the Gospel men are altogether freed from sin: so that, as they say, sin is thoroughly dead, and not only not imputed, but not alive, not having any being in the righteous: so they hold. Now that is a foul and gross error, directly contrary to the Truth now delivered.

Again, [ 2] this Truth meets with that foolish conceit of the Familists and others, who dream of a perfection of inherent holiness, grace and sanctification in the time of this life.

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

Again, is it so, that the most holy, [ 3] and the most regenerate, whilst they live here in this world, have in them not only Spirit, but flesh also? have they in them as well a measure of corruption, as a measure of grace? Surely, then it concerns the best of us, whosoever we be, that have attained the greatest measure of grace, still to be purging out corruption, and still to be growing in grace, and still to be gathering increase of grace: and though we have as great a measure of grace and holiness, as the best of God's Children ever had, yet still we have flesh in us, and still we have our weaknesses.

And be we sure of this, where we are weak, be it in knowledge, or be it in affection; there at one time or other we shall be assaulted and tried, and there the Tempter will come against us: and therefore we are every day more and more to be purging out the old lump, and still to be casting off the old man piece after piece, and every day to labor with our own hearts to empty out the corruption of them; our work in this kind is never at an end, whilst we live here in this world: and to this purpose we are to be constant in the use of the means: In hearing the Word, In reading, In Prayer, In applying the power of Christ his death to our own souls. And think not, because thou hast a great measure of knowledge and other good gifts, that therefore thou hast no need to attend on the ministry of the Word. No, no: thou hast still flesh and corruption in thee, and thou hast need still to use good means, that may serve to purge it out continually; that is thy duty.

Now further observe we, [Obser.] that the Apostle deviding himself into mind and flesh, he makes known how it was with him in respect of these two parts; as that in his mind, in his regenerate part, he served the Law of God: but in his flesh, in his part unregenerate, he served the law of sin. The point hence is this,

That the Spirit, [Doct. 6] and the flesh, Grace and corruption, they carry God's children diverse, yea, contrary ways: One carries them to that which is holy and good, and the other to that which is evil and sinful: grace in God's children, that carries them to think, will and affect, purpose, desire and endeavor the doing of good and holy things: and the corruption that is in them, that carries them to the clean contrary, to think, will, affect, purpose, desire, and endeavor the doing of evil and wicked things.

Thus are God's children diversely carried, Grace carries them one way, and corruption, that hales and pulls them another way; and to this purpose the Apostle speaks plainly, Gal. 5.17. The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary one to the other, so that ye cannot do the same things that ye would. The flesh, that stirs up evil thoughts, motions and lusts; The Spirit, that stirs up good thoughts, motions, purposes and desires, saith the Prophet, Isai. 30.21. Thine cares shall hear a word behind thee, saying, This is the way, walk ye in it, when thou turnest to the right hand, and when thou turnest to the left. As if he had said, Thine own corruption will be ready to suggest evil to thee, to turn thee out of the way of holiness: but the Spirit of God in thee, that will suggest good things to thee, and tell thee in what way thou oughtest to walk.

We see then, that grace and corruption, they carry God's children diverse, yea, contrary ways. And the reason is this,

They are contrary grounds and beginnings, Gal. 5.17. [Reason.] yea, they are as it were Lord's and masters of contrary dispositions; one is disposed to good, & the other to evil: and therefore no marvel though they carry contrary ways, even to contrary thoughts, affections, purposes, desires and endeavours.

Now here haply some may demand, [Quest.] whether Grace and corruption do concur and meet together in one and the same action, and do carry God's children, diverse or contrary ways in one and the same work, yea or no?

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

And on the other side, in an evil action, corruption carries forward to the doing of it, and therein also grace hath a working, not to the acting of it, but to curb and restrain the flesh, so that a child of God cannot do evil with full and habitual consent of will. 1. John. 3.9. The seed of Grace remains in him, and he cannot sin, [Use 1] because thus Grace and corruption do concur in one and the same action, whether good or evil.

This serves to discover, that there is no good thing done by any Child of God, but it is stained with sin, intermeddling corruption defiles it.

Then (say the Papists) it pleaseth not God, [Object.] if it be sinful. An idle cavil.

Indeed, if it were absolutely sinful, [Answ.] then it could not please God: but it is holy and good, for the kind as it is enjoined by God, and as it comes from the Spirit of God, though in the manner of doing it fails, and comes short of perfection, and is sinful, that sinfulness the Lord pardons, and so accepts of it, in and through Christ, as pleasing to him.

Again, [Use 2] is it so, that grace and corruption carry God's children contrary ways? grace carries them to good, and corruption to evil? Then we may not think it strange when we feel our selves so carried, and when we would think of good things, & delight in them, and do them, we are hindered, and we cannot think of them, delight in them, and do them as we desire; it is the case of the dearest of God's children many times when they would think of good things, their minds are carried from them, or they are dull & heavy in thinking of them, and when they would believe the sweet promises of the Word of God, they are oppressed with unbelief, and the like: it is a mercy of God when thou feelest thyself carried contrary ways, thou wouldest think of good things, delight in them, and do them, and thine own corruption carries thee a contrary way, if thou feelest it with grief; thousands in the world are carried but one way, they go on in an evil course, their minds are carried after evil, they affect it, and do it with pleasure, it never troubles them; and therefore, I say, it is a mercy of God vouchsafed to thee, if thou feelest thyself carried away from God with great grief.

Thus it is with God's Children, yea, doubtless God's Children think their present corruption ever the greatest: Because the more grace they have, the more they feel their corruption. And as one saith well; They that hold themselves to be the Children of God, and yet feel not themselves carried contrary ways, in respect of grace and corruption, they have either Angelical perfection (which let them take to themselves that can) or they have not as yet the Spirit of Christ. And therefore let not this trouble thee, because thou feelest thyself carried contrary ways, when thou wouldst think of good things, delight in them, and do them, thou art hindered and thou canst not think of them, delight in them, and do them as thou desirest.

Lastly, this being so, [Use 3] that grace and corruption carry God's Children contrary ways: This must teach them to keep grace in continual exercise. For certainly if grace be not stirring, and working, and in exercise, corruption will be stirring and working: and therefore keep thy faith, thy love to God, to his Children, thy Zeal to God's glory, and such like graces, in continual exercise.

Now in that the Apostle saith, In my mind I serve the Law of God, and in my flesh the law of sin: The Papists have this note, (say they) Nothing done by concupiscence, whereunto the Spirit, reason or mind of man consents not, can make him guilty before God. A very absurd and gross conceit. For whatsoever is done contrary to the Law of God, or swerving from his Law, it is sin, and makes a man guilty before God, yea, the least evil thought arising from a man's own corruption, though he reject it and yield no consent to it at all, yet it makes him guilty of sin, yea, any evil done of infirmity, when a Child of God being carried aside by violence of temptation, or strength of corruption, doth the evil he would not do, and which he disallowes in his judgment, yet it makes him guilty before God in it self. Indeed he is not held guilty of that evil, because the Lord is pleased to look on him, in and through Christ, and by his grace in him to acquit and discharge him of the guiltiness of that sin, but in it self it makes him guilty and liable to the curse of God, and to everlasting perdition.