worldly and seek him who is supernaturall happinesse then is conversion wrought and not before Faith converts the minde to God but it is love and charitie that converts the heart and will to God which is the greatest and last conversion because we never seek any thing untill we desire it Our conversion therefore is begun in the minde by faith but this conversion is but half a conversion yea it is no conversion of the whole man except the love of the heart where lieth the greatest apprehension do second and follow it We see salvation by faith but we never obtain it untill we desire and seek it by charities desire Wherefore I conclude that for so much as charitie is the nearest and immediate cause of our conversion of our seeking and finding God therefore this is the most precious grace of God for our good and is the greatest mean and instrument of our justification because justification and conversion to God is all one for God is our righteousnesse but the greatest mean of our apprehending of him is by charitie which layes hold of him in the will and reasonable affection therefore this must be the greatest mean of our justification signified by the Apostle where he speaks of the severall means Now abideth faith hope and charitie but the greatest of these is charity Which demonstration he that preferreth faith before charitie would elude by urging this absurd consequence Ergò rex meliùs terram arabit quà m agricola meliùs calceum faciet quà m sutor quia nobilior est utroque Ergò homo celeriùs curret quà m equus plus oneris portabit quà m elephas quia dignitate superat Ergò angeli meliùs terram illuminabunt quà m sol luna quia praestantiores Then saith he the king should plough better then the husbandman should make shoes better then the shoemaker because he is more noble then them both Then a man should run swifter then a horse should carry a greater burden then an elephant because he excells them in dignitie Then angels should illuminate the earth better then the sunne and moon because they are more excellent But this is nothing but a running from the state of the question because every thing that is greatest and best to his proper object and in proper comparison is not greatest and best to every object and in every comparison But the Apostle here compareth charitie with justifying faith and hope absolutely and in the most excellent way as appeareth in the 31 verse of the 12 chapter beforegoing and it is manifest that the most excellent way is the way of our justification and conversion to God and here he affirmeth this to be the greatest and chiefest and therefore absolutely so it is Again he preferreth faith before charitie because faith is the cause of charitie If he could shew faith to be the efficient cause of it he should say something but when he can prove it to be no more but the disposing and instrumentall cause then by the same argument the ax should be greater and better then the house because it is an instrument used in the preparing of it which argument is absurd But to prove the truth for this noble vertue which none shall be able to overturn because it is founded upon the rock of Gods word I have these arguments 1. God justifieth Rom. 8. 33. God is charitie John 4. 8. Therefore charitie justifieth 2. The fulnesse of God in man is that which justifieth him Charitie is the fulnesse of God in man Ephes. 3. 19. Therefore charitie justifieth him 3. The fulfilling of the law justifieth Rom. 10. 4. Charitie is the fulfilling of the law Rom. 13. 10. Therefore charitie justifieth In the assumption let not the reader understand the power of nature or naturall love but charitie the principall grace of Christ united to faith and hope In the preferring of this vertue S. Gregorie in his 38 homilie upon the Gospel calleth charitie the wedding garment which he that wanted at the great marriage was thrown into utter darknesse His words are these Quid debemus intelligere nuptialem vestem nisi charitatem Intrat enim ad nuptias sed cum nuptiali veste non intrat qui in sancta Ecclesia assistens fidem habet sed charitatem non habet What are we to understand by the wedding garment but charitie For he goeth in to the wedding but not with the wedding garment who being in the holy Church hath faith but hath not charitie He addeth further to this purpose Omnis ergò vestrûm qui in Ecclesia positus Deo credidit jam ad nuptias intravit sed cum nuptiali veste non venit si charitatis gratiam non custodit Therefore every one of you which being placed in the Church hath beleeved in God hath alreadie entred into the marriage but he cometh not with the wedding garment if he doth not preserve the grace of charitie There are many which come into Gods house which is his Church because they have faith to beleeve for this is that which first brings a man to God according to that Heb. 11. 6. He that cometh to God must beleeve that God is yet though they be in Gods house and at his Sonnes wedding for a time when he comes to lift up their heads in his house as it is said Gen. 40. that is to reckon with them they must be thrown out again because as S. Augustine saith Expos. in Epist. Joh. Tract 5. Dilectio sola discernit inter filios Dei filios diaboli Signent se omnes signo crucis Christi respondeant omnes Amen cantent omnes Alleluia baptizentur omnes intrent omnes ecclesias faciant parietes basilicarum non discernuntur filii Dei à filiis diaboli nisi in charitate Onely charitie maketh a difference between the sonnes of God and the sonnes of the devil Let all signe themselves with the signe of Christs crosse let all answer Amen let all sing Alleluia let all be baptized let all go to church let all build churches the sonnes of God are not distinguished from the sonnes of the devil but by charitie They are none of Gods sonnes because they want charitie the robe of Christs righteousnesse and therefore they have no right to the place Further that must be the most excellent grace which joyneth the soul to God but this doth charitie because the Apostle saith 1. Cor. 6. 17. He that cleaveth to the Lord as S. Hierome translateth or he that is joyned to the Lord as our translation hath it which in meaning is all one is one spirit But charitie above all vertues causeth a man to cleave to God because as S. Bernard saith by charitie the soul is as it were married to God and in marriage a man forsakes all other to cleave to his wife and the wife forsakes all other to cleave to her husband according to that rule for marriage in Gen. 2. 24. Therefore shall a man leave
from the prophesie in Dan. 7. where he is compared to a little horn But it is known that the Jews are a vile kinde of people disperst like vagabonds amongst all nations having no kingdome nor kingly honour but are subject to the laws of other countreys among whom they dwell and among us Christians whom we detest we call a Jew Wherefore S. Hierome upon this place after he had first applied it to Antiochus saith thus But our men better and righter interpret that in the end of the world Antichrist shall do these things who is to rise from a small nation that is from the people of the Jews and he shall be so vile and despised that the kingly honour shall not be given him but by fraud and deceit he shall get the principalitie Again upon the 11 of Daniel he writeth No Jew without Antichrist shall at any time reigne over all the world These despised Jews when they shall get the day shall rage more terribly then any other according to the proverb Asperius nihil est humili cùm surgit in altum The basest ever is the most severe Once having gotten power to domineer Vers. 10. Because they received not the love of the truth that they might be saved In that the Apostle joyneth love with the truth in the way to salvation this shews that none can either attain the truth or stand long in it without love which is the most sanctifying grace of the holy Ghost For so high are the mysteries of godlinesse and so contrarie to mans reason that none can apprehend them except divine love do bend his wits that way This appeareth from the scoffing anthem of the Arians in Socrates Scholasticus Where be these fellows who affirm three to be one Therefore then is mans understanding capable of divine truth when the holy Ghost who is Love goeth before Before love come we will dispute of the truth and with Pilate ask what is the truth though the truth stand before us as Christ stood before Pilate This is the reason why babes and fools of the world perceive that which the Scribe and the disputer cannot see And though they see it yet without love it is unsavourie to them they are not the better for it This S. Paul sheweth in 1. Cor. 13. 2. Though I had the gift of prophesie and knew all secrets and all knowledge and had all faith so that I could remove mountains and had not love I were nothing Wherefore where love and truth go hand in hand there is right faith and good life the two complements of our salvation But the principall of these two is love because love makes use of truth but truth without love is idle Vers. 11. And for this cause God shall send them strong delusion that they should beleeve a lie Here S. Paul sets down the just judgement of God against the receivers of Antichrist which is effascination or strong delusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of errours working which the creature of it self is not able to resist Such was the working of Pharaohs inchanters that when he saw them to throw rods out of their hand and they turned into serpents therefore he would not beleeve Moses and his miracle though his rod devoured their rods before his eyes And so strong was the old prophets lie to the man of God that prophesied against the altar in Bethel that because he would not obey the revealed word of the Lord therefore the lie prevailed upon him to his destruction So will the devil fat men in a plerophorie of Antichrists false doctrine that they shall be so farre from doubting of it that they will exult and triumph in it But here may be demanded how God should be cleared from sinne when he sendeth such strong delusion which is the cause of sinne To this I answer that this is not here spoken of God properly but tropically Mittit non physicé sed permittendo deserendo He sendeth not delusion naturally but privatively by way of forsaking and suffering For when God upon just desert withdraws his grace from any then he gives the devil leave to go in and thus Gods forsaking is in place of sending because God knows that when he is departed the strong seducer will not be long absent And herein is God justified in that he never forsakes any untill he be forsaken of them according to the School-axiom Deus non deserit nisi priùs deseritur If the Jews would not have forsaken the true Christ they should not have been left to the lies of Antichrist God for his mercy sake grant to us Christians that we trust not so much to the strength of our own new phansies that we utterly abolish the ancient truth Antichrists doctrine Vers. 11. That they should beleeve a lie This is the summe of Antichrists doctrine it is a sermon yea a volume of lies A capite ad calcem from the head to the heel all is but a lie The Fathers have expressed some particulars as that he should command circumcision the Jews sabbath for our Sunday the temple at Jerusalem to be reedified the ceremonial rites to be observed and that he himself is to be worshiped above all gods Though Antichrists doctrine have many branches yet all is but a lie As a tree though it hath many arms and boughs yet it is but a tree and a body though it hath many members yet it is but a body so is Antichrists doctrine in all his parts and members but one main and continued lie Or els there shall be one masterlie which is that Christ is not Christ and all his other lies shall be of the familie of this And in regard of this his false doctrine he is called the false prophet in the 16 19 and 20 chapters of the Revelation as Christ is said to be the true Prophet in John 6. 14. This is of a truth the same Prophet that should come into the world Vers. 12. That all they might be damned which beleeved not the truth but had pleasure in unrighteousnesse Here is the end of false faith and bad life which is to swimme in infidelity and the pleasures of sinne for a time and then in the end to reap eternall damnation For when the sinnes of Antichrist shall be ripe when his followers have suckt in all the delights of unrighteousnesse when they have fatted themselves to the day of slaughter when they have played their pageants and are in their full ruffe then of a sudden as our Apostle saith to these Thessalonians when they shall say Peace and safetie the skie shall alter and the weather shall change and then the signes and prodigies of the worlds end and Christs coming to judgement shall act their parts The signes and prodigies of the worlds end The first is the rising from death to life of the two witnesses after they have been dead three dayes and a half and their ascending up
world that we will stand up in the defence of it according to that of S. Paul Stand fast in the faith play the men and be strong The man that standeth is alwayes readie to resist his enemie but he that sitteth or lieth is a vantage to him according to the verse made of the devil Est leo si sedeat si stet quasi muscarecedit If man doth sit the devil will Lion be But if he stand the devil a Lion's he Standing therefore is the fittest and comeliest of all gestures for the professing of our faith and putting us in minde of being constant in it For as we stand in the faith so without the faith we cannot stand therefore the Apostle saith By faith ye stand Take away from man his faith and presently he falls Faith is a mans rock and as long as he stands upon it fall he cannot For this cause our Saviour called Simon Peter quasi Petra because his faith was his rock and against this he told him the gates of hell should not prevail Wherefore seeing our faith is so pleasing to God and so profitable to us we ought often to offer it to him in profession Next we shall do more reverently to stand up at the reading of the Psalmes before after and between the holy lessons and at Gloria Patri because in these we speak unto God and it is not good manners in a publick assembly to speak unto God sitting as if we were his fellows Lastly we are to stand up at the reading of the Gospel in regard of the authour of the speech which is our Lord Christ As also because they do alwaies historically declare something that our Saviour either spake did or suffered in his own person for us most miserable and wretched sinners Whereupon in token of greater reverence to our ever-blessed Redeemer it hath been the custome of Christian men and women to stand up and at the rehearsall of the Gospel to utter certain words of acclamation as Glorie be to thee O Lord and at the end thereof to say Thanks be to God for his glorious Gospel or the like But you will say You teach us to bowe to kneel and to stand up yet these are but outward ceremonies and humane civilities fitter for men then for Gods high holinesse of which you treat I answer that ceremonies and civilities to men when they are applied to God change their nature and become holinesse The reason whereof is because all actions are specified ab objecto fine as the School teacheth but in these acts of religion the object is God and his glorie their highest end next to which consequently follows mans reward Therefore it cannot be that these actions of the bodie accompanying those of the minde should from their end be otherwise then spirituall duties As S. Thomas of Aquine hath it Adoratio corporalis in spiritu fit in quantum à spirituali devotione procedit ad eam ordinatur quia per sensum Deum attingere non possumus per sensibilia tamen signa mens nostra provocatur in Deum ut tendat Bodily worship is performed in spirit inasmuch as it proceeds from spirituall devotion and is ordered to it And because by our sense we cannot attain unto God yet by sensible signes our minde is incited to tend towards him Thus you see these expressions be not onely outward but inward too For what makes thee to bowe to God in his Sanctuarie doth not thy soul set thy knee on work and what sets thy soul on work is it not faith and charitie the two principall graces of Gods Spirit How then should not this be holinesse which proceedeth from such holy roots The sixth office of holinesse is To come to the Sacrament with due preparation First in reconciling our selves to our neighbours where is cause of offence Secondly by coming in right faith with true understanding of the thing in discerning the Lords bodie Thirdly by coming in charitie because charitie is the life of our souls and the thing to be fed Fourthly to come fasting where men are able because S. Augustine saith Placet Spiritui sancto ut in honorem tanti Sacramenti priùs intret in os Christiani corpus Dominicum It pleaseth the holy Ghost that in honour of so great a Sacrament the Lords body should first enter into the mouth of a Christian. And S. Paul faulteth this among the Corinthians For every man when they should eat taketh his supper before and one is hungry and another is drunken He that was hungry was in good case but he that was drunken was not fit for the place Fifthly to receive it kneeling because to receive it sitting is to receive it as we receive our bodies supper yet is there a great difference between the one and the other the one being the food of our souls and received in the sanctuary and the other being the food of our bodies and eaten in private houses The 7 office of holinesse is To keep all the holy feasts of the Church and they which neglect this cut off a great part of Gods worship and lose all the holy lives and examples of the saints and divers mysteries of our salvation besides The lives of the saints are our looking glasses and the reason why we come so short of them in good life is because we do not see our sinnes in their lives and partake not of their holinesse For he which honoureth God with the saint is partaker of the saints holinesse So likewise they which come to Gods house upon the day of Christs nativity coming in faith and love as they ought are partakers of Christs birth they which come upon the day of his circumcision are with him circumcised from the dominion of the flesh they which come upon the day of purification are presented with him to his Father they which come upon Goodfriday are partakers of his precious death they which come upon Easter day are partakers of his glorious resurrection they which come upon Ascension day ascend with him in holy desires in present and hereafter shall ascend in person they which come upon Whitsunday shall partake of those white gifts that God bestowed upon his Church upon that day and they which come upon Trinity sunday shall enjoy the blessed Trinity of Father Sonne and holy Ghost So again they which come upon S. Stephens day are in affection partakers of his martyrdome and prepared for holy suffering they which come upon S. Johns day partake of S. Johns love and charity they which come upon Innocents day partake with them in their deaths for Christs cause they which come upon S. Michaels day shall enjoy the blessed Angels in their administration and they which come upon the day of All Saints shall be of that blessed number to stand with them on Christs right hand in the day of judgement and so of all the rest Thus in observing saints daies and in
learn in these books what is good for thy bodie and not learn what is good for thy soul Open thy eyes wider and then thou shalt see that there could be no goodnesse in the creature except God had made it and that if the effect be good then the cause of this good must needs be infinitely more good and therefore he above all things is to be sought of us And this is so cleare a lesson that except a man will shut his eyes he must see it and understand it because the Apostle saith Rom. 1. 19 20. That which may be known of God is manifest in them For the invisible things of him that is his eternall power and Godhead are seen by the creation of the world being considered in his works that they should be without excuse And these preachers are of S. Paul acknowledged for preachers in the 10 chapter following and the 18 vers having relation to the 14 verse Have they not heard no doubt their sound went into all the earth and their words unto the ends of the world Secondly Gods Word is thy preacher And this is proved by the book of Solomon called Ecclesiastes for that book as the learned know signifieth a preacher Again turn to Acts 15. 21. and there the holy Ghost will tell thee that Moses was preached every day in the Synagogues while his words were read unto them If thou saist that Gods scriptures are too high for thy capacitie then what sayest thou to the 19 Psalm vers 7. which teacheth that the testimony of the Lord giveth wisdome to the simple And art thou so simple to think that when God gave his scriptures to the Church he gave them so darkly that men might not understand them then he might as well not have given them Thou wilt object that of the Eunuch in Acts 8. 30 31. where when Philip asked the Eunuch whether he understood what he read he answered How can I except I had a guide And I answer thee again that there is a great difference between the Eunuch and thee and this place of scripture which he read and the places of scripture which to thee are propounded for he was out of the Church which is the house of light and thou art in it Again that scripture was to him a mysterie but to thee it is no mysterie For in Isaiah no name is exprest but it is read He was led as a sheep to the slaughter but what he this was the articles of our faith expresse to the simplest that it was Jesus Christ the Messias of the world who was delivered by the Jews to Pontius Pilate to be slain for our redemption and therefore this excuse of darknesse is utterly taken from thee because the Gospel is the blazing of the Law and there is nothing so dark in one place but in some other it is so bright that the very blear-eied may see it Therefore Fulgentius saith In verbo Dei abundat quod perfectus comedat abundat etiam quod parvulus sugat Ibi est enim simul lacteus potus quo tenera fidelium nutriatur infantia solidus cibus quo robusta perfectorum juventus spiritalia sanctae virtutis accipiat incrementa In the word of God aboundeth that which the perfect man may eat and that which the little one may suck For there is both drink of milk whereby the tender infancy of the faithfull may be nourished and solid meat whereby the strong youth of the perfect may receive the spirituall increase of holy vertue Thirdly Gods holy Sacraments are our preachers while by visible and sensible signes they teach us what we are to beleeve for which they are of the learned called visibilia verba words visible Therefore when we see the water in Baptisme this bringeth to our remembrance the water and bloud which came out of our Saviours side and when we see the bread and wine this preacheth to us that his bodie was broken and his bloud shed for our sinnes as the water signifieth the washing away of our transgressions And these Sacraments do that for us that all the preachers of the land cannot do For they by their words can but onely teach us and enlighten our understanding but these preachers the Sacraments besides the light which they give to our understanding infuse through Christs power and effectuall ordinance grace into our souls and make us acceptable before God Yea so effectually do they this that they can never want grace after who rightly receive them and preserve the vertue of them Therefore our Lord said to the woman in John 4. 14. Whosoever shall drink of the water that I shall give him shall never be more athirst but the water that I shall give him shall be in him a well of water springing up into eternall life This water is that grace which is bestowed upon us in Baptisme which after the Eunuch had received as we reade in Acts 8. 39. he went away rejoycing and we reade not that he heard any more sermons or received any other Sacraments for his well of water which he carried away with him into a farre heathen countrey was sufficient for him But oh the lamentation of our times Who shall make our people to beleeve that Christs Sacraments bestow grace they say they signifie onely and that faith cometh by hearing onely yet when they have heard what they can and beleeve what they will they shall never be saved without the grace of the Sacraments at least in desire I can shew you of some that are saved without the hearing of the word preached our baptized infants but I can shew you of none saved ordinarily without the Sacraments in regard of our Saviours exception in John 3. 5. Except a man be born of water and of the Spirit he cannot enter into the kingdome of God Therefore the men which shut up all in the preaching of the word evacuate Christs Sacraments and do they know not what for preaching is but a preparation for the Sacraments and there the principall grace lies hid For this cause our Saviour said to his Apostles Matth. 28. 19. Go teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost For people must first be taught that God bestoweth grace in the Sacraments or els they will not receive them And the principall Sacrament is Baptisme because that onely bestoweth new life and the rest strengthen and preserve it Fourthly printed sermons are thy preachers For assoon as there is any rare sermon preached by and by it is put to print and from the presse it is disperst all the land over There is scarce a house in any town but one or other in it by reading can repeat it to thee Then how shouldest thou starve for want of preaching when the best preachers in the land such as thou never sawest nor they thee yet by this means continually preach unto thee Fifthly Gods Spirit
inward man This delight is the wills fulnesse often spoken of in the 119 Psalme O how I love thy law it is my meditation all the day long Again Therein is my delight I will observe it with my whole heart Now the whole is the fulnesse of a thing therefore there is an inward fulfilling of Gods will Notwithstanding we must not here rest but proceed to the outward also because the bodie is a part of the whole and so bound by the law to follow its inward principle By this outward fulfilling God is more glorified to the eye of the world and without the outward the inward is not seen wherefore upon every good opportunitie they ought to go both together But here we must take knowledge that the bodie in its own principle is so farre from fulfilling Gods law that it is a contrary law to it and is called of the Apostle the law of the members and the law of sinne and of death I see another law in my members warring against the law of my minde and leading me into captivitie to the law of sinne which is in my members That is to say as S. Augustine expoundeth it captivare conantem endeavouring to leade me into captivitie to the law of sinne in my members How may we be freed from this by another law that is the law of the minde called the law of the Spirit of life Rom. 8. 2. For the law of the Spirit of life which is in Christ Jesus hath made me free from the law of sinne and of death Then the law of the members cannot hold us in captivitie Here therefore come to be considered of us three laws in Gods word expressed The first is that which is called the law of God and this is the glasse of our lives shewing what we should do and what we should not do The second is called the law of the members and the law of sinne and of death because it labours and endeavours to draw us to sinne and to death And this is concupiscence giving precepts and motions for sinne which in the unregenerate draweth death after it The third is the law of the minde called of S. Paul Rom. 8. 2. the law of the Spirit of life in Christ Jesus And this law is bestowed upon us habitually in baptisme and is nothing else but holy charitie which sanctifieth by the power of the holy Ghost and purifieth the minde before God and is opposite to concupiscence And because this is the strongest law and seated in the minde which is mans form and principle therefore this both freeth from the law of the members and of sinne also fulfilleth the law of God which is mans conformity with him And this is confirmed by that main conclusion Charitas est legis plenitudo Charitie is the fulnesse or fulfilling of the law Which is thus to be understood saith S. Augustine Diffunditur in corde charitas Dei unde fiat legis plenitudo non per vires arbitrii quod est in nobis sed per Spiritum sanctum qui datus est nobis The love of God is diffused in our hearts from whence proceeds the laws fulfilling not by the power of free-will which is in us but by the holy Ghost which is given to us It may be objected that the law of the members or concupiscence is imputed by God to the whole man being it is opposite and rebells against the law of the Spirit I answer that the sinne of the flesh is not imputed to the whole man because the flesh is not yet redeemed in execution according to that of the Apostle Rom. 8. 23. But we also which have the first-fruits of the Spirit that is the law of the Spirit of life in our mindes by which we are sanctified and consecrated to God even we do mourn in our selves waiting for the adoption the redemption of our bodies that is to say the deliverance of our bodies from concupiscence which is thus done saith S. Augustine Liberari à corpore mortis est omni sanato languore concupiscentiae carnis non ad poenam recipere corpus sed ad gloriam non enim à corpore mortis impii liberabuntur unquam quibus in resurrectione eadem corpora ad aeterna tormenta reddentur To be freed from this bodie of death is to heal all the languour or infirmitie of lust in the flesh and not to receive the bodie to pain but glory in the citie of God for the wicked shall never be freed from this bodie of death to whom the same bodies at the resurrection shall be restored to suffer everlasting torments And the reason why God hath not redeemed or delivered our bodies is because God hath ordained that man should not attain his end and perfection without difficultie or at one instant as the angels did but to go to heavens happinesse by much opposition and by many sighs and sorrows as our head hath done before us by many sufferings and that according to the difference of every ones conflict and striving they might be rewarded with the different orders of the glorious angels For which cause all they who have generous mindes according to the dispensation of grace must put on in the way of godlinesse the best that they can knowing with the Apostle that their labour shall not be in vain in the Lord. And from hence it will follow that whereas Christians have longer time and more difficulties to go to their end then the angels had therefore their rewards shall be greater and more then theirs though their grace be more and greater then that of Christians Wherefore when they both shall meet there shall be a blessed harmonie and sweet rejoycing in God together And to shew a little further the difference between the angels and mens travell toward the end this shall appeare from mans combate under the three laws warring one against another The law of the members challengeth the law of the minde and spirit and the law of the minde and spirit challengeth the law of the members and the law of God challengeth both saying Thou law of spirit and grace comest too short for mans salvation and thou law of members art out of measure sinfull and therefore killing What shall the distressed conscience now do when so many fists are one upon another in one man beside the unknown stratagems of the devil the multitude of the worlds incursions and the manifold falls into sinne O the fears the cares and the labours Is not here S. Pauls exclamation O wretched man that I am who shall deliver me from the body of this death At last comes in our captain to our comfort and then the Apostle saith I thank God through Jesus Christ our Lord. Then take we heart and say further with the same Then I my self with the minde serve the law of God but with the flesh the law of sinne The Saviour of the world strikes in with