a particular combate and yet may get the victory notwithstanding A man may have a blow such a blow as may make him stoop and yet prevail against his enemy so though in a particular combate they may be overthrown yet they get the victory over their lusts Therefore Peter though he were so timerous at that that time to deny his Master yet afterwards wee finde he was as bold as a Lion So David though he was overcome in that particular combate yet the victory was on his side all his life was chaste and pure and holy afterward Last of all there is a difference in the continuance of this fight for a natural man doth make resistance yet he groweth weary of it and layeth down the wasters in the end and yields to the sinne and saith thus with himself Well I see I shall never get the victory over this or that particular lust therefore I will contend no more against it But now in the regenerate this fight continueth to the end As you shall see in Peter Peter saith our saviour when thou art old they shall gird thee and carry thee whether thou wouldest not There was a resistance he was carried whether he would not he was carried where the spirit would but where the flesh would not and this was when he was old so there was a continual resistance so it was with Nicodemus he began and he held out because grace in him was as a spring that still enlargeth it self more and more In others it is not so Iudas he was like a pond and not like a spring though he held out a long while and was on Christs side and carried his colours yet he continued not so Ioash and Amaziah they made resistance but we see they continued not And the reason is because in a natural man the combatants do not continue those good things that are in him are but as blossoms they vanish Now when that which should maintain the contention vanisheth there must needs be an end of the combate but in the other it continues to the end A word for application very briefly When we hear that there is such a Law in our members it should teach us to reflect upon our selves that we may be able to cry out as Saint Paul doth O wretched man that I am who shall deliver me from this body of death For if a man had but his eyes open to see this Law in his members overspreading his whole soul and fighting against the regenerate part against the Law of his mind which should be in every man it would make a man amazed in himself it would make a man wonder that he had lived so long with himself and knew himself no better And in this case it takes away that ordinary excuse that men have for men are ready to say alas I have resisted such and such a sin I have a nature exceedingly inclined to them But alas thou art deceived in this for this is so far from excusing thee as that this very thing that thou hast a strong inclination to evil it makes thy sin out of measure sinful For even as it is in good actions the more zeal there is the better is the good work so is it in evil works the more lust there is in every evil work the greater is the sin for the more lust there is the more sin and the more wilfull a man is in sin the more is the sin Take a serpent or a toad that is hateful to the nature of a man though it hurt us not yet we loath it because it is contrary to our nature So this Law in our members this strong inclination to that which is evil though it should not break forth to actual transgressions yet it is hateful to the pure eyes of God therefore we should humble our selves for this and not excuse our selves because of our evil nature The worse thy nature is the more cause thou hast to abhor thy self and there is great reason for it because sin is worse in the root then in the branches the bitterness is more there as the soureness is more in the leaven then in the dough As the heat is more in the fire then in the air that is heated by it So there is more evil in this nature of ours then in any outward act of sin Therefore let no man excuse himself with this to say I have a Law in my members that prompts me strongly to sin against God It is all one as if a thief should excuse himself and say I am of a purloyning nature I cannot hold my hands when I see any thing but I must needs steal If a servant should come to his Master and say Sir I was drunk and could not do your business would this excuse him So this Law in our members this necessity this strong inclination to evil is it not our selves that have brought it upon us we are the authors of that Original sin And besides that we intend it the more by custom in sin often relapses intend this Original corruption and make it prevalent You will say how shall a man do then how shall a man be saved I answer except thou find in thy self this Law of the mind resisting this Law in the members except thou find another man in thee a regenerate part created in thee that fighteth against this Law in the members thou canst not be saved But you will say again how shall I know it seeing there may be a resistance arising from the natural conscience I answer thou shalt know it by thy constant and ordinary course whether thou walk after the spirit or no. For we are not to judge of our selves or of any other by a step or two If you will judge of a man by a step or two you shall find Noah drunk you shall finde Mases speaking unadvisedly with his lips You shall find David lying and murdering and making another drunk you shall find Iehosaphat making a league with Ahab which God had forbidden him you shall finde Hezekiah boasting of his treasure and Peter forswearing of his master and Paul and Barnabas in such a passion that they were fain to part assunder This you shall see if you shall observe a step or two onely and so you shall condemn the Generation of the righteous Again on the other side if you observe a man by a step or two you shall see Cain sacrificing you shall see Saul among the Prophets you shall see Iudas among the disciples you shall see Iehu restoring religion you shall see Iohn Baptist getting Herod into his house and hearing him gladly You shall see Felix trembling at a Sermon So that I say if you observe your selves or others onely by a step or two you shall justifie the wicked and condemn the just for the best men have their swervings and the worst men have their good moods A thief may sometimes go
to bee 296. Rules for the use of humane authority 305. John 14. 1. D. Our hearts should be established in the day of fear 327. Means to manage this duty ibid. Rom. 7. 23. D. There is a Law of sin in every mans nature inclining him to that which is evil 352. What this inclination is ibid. How a Law 353. How it warreth as a Law 354. D. 2. In every regerate man there is a contrary Law c. 360. Why called the law of the minde 361. USE To bewail our condition under this law in our members 368. How to know the law of natural conscence from the law of the minde in the regenerate 370. Philip. 2. 21. D. Every man ought to seek the things of Jesus Christ. 371. Reasons 375. How to know when we do the things of Christ faithfull 388. What it is to give our selves to Christ. 390. 2 Chron. 32. 24 25. D. Praier is the chief means to obtain any thing at Gods hand 397. USE To esteem that precious ordinance of prayer 398 Mercies without prayer nor blessings 399. What kind of prayer obtains blessings 400. D. 2. Gods answer to our praiers is to bee observed 402. 3. God ready to hear our prayers 405. 4. The Lord tenders a weak faith 406. 5. God expects thank fulnesse answerable to his mercies 407. Conditions of thank fulnesse 408. In what cases God expects extraordinary thanks 411. Rev. 22. 17. D. God invites sinners to come unto him 419 Reasons of it 420. Many Objections answered 421 422. USES 1. To take heed how we refuse Christ offered 426 2. Faith a grace very pleasing and acceptable to God 432. DIVINE MERCY MAGNIFIED Ephes. 3. 16. That he would grant you according to the riches of his glory to be strengthened with might by his spirit in the inward man c. THese words are a part of the heavenly prayer which the Apostle makes for the Saints at Ephesus we may gather three observations out of them First That God is exceeding rich in mercy Secondly That his shewing mercy is his glory Thirdly That when we are to beg any thing at Gods hands we may use the motive that Saint Paul doth here unto God do it for the riches of thy glory or for the riches of thy mercy The first point That God is rich in mercy I have handled formerly and in what respect he is rich in mercy Therefore I shall now draw some consectaries from it One is to move men to câ—me in to God Because he is so infinitely rich in mercy When the Hue and Crye is made after the thief you know it makes him runne away the faster but the proclamation of pardon brings him in The Law and the judgements of God bring not men in of themselves but the promises of mercy win them to come in and this use we should make of the mercies of God to be moved and invited by them to come in and partake of them Secondly it offers a ground of humble confidence to all distressed and heavy loaden sinners God i ready to forgive and succour them because he is rich in mercy and not onely so but his mercy is exceeding precious for except these two go together a man cannot be said to be rich the thing must be precious and he must have much of it for to have much of that which is base and mean is not to be rich Now for as much as Gods mercy is precious and he is rich in it despise not therefore the precious mercies of God If God be rich in mercy if there be abundance of mercy in Iehovah then let us lay hold of this abundance and look after our portion in it This is another excellent use we are to make of it for to what end is it made known that God is rich in mercy or to what purpose is it manifested not that we should barely know it but that we should use it not that we should contemplate it in God but that we should enjoy it for our selves For this riches and mercie of God is not onely plenty but bounty not onely a treasure laid up in him but it is like a Common dose bestowed upon all the poor in the countrey all that will may come and take what they need this is the use you should make of the abundance of Gods mercie otherwise if you make no profitable nor Saving use of it what is it to you The apostle saith All Scripture is written for this end that we might have comfort now if it be true of all places of Scripture then it is true of these especially that declare the mercies of God it is that we may have comfort now what comfort is there to dwell by full barnes when a man may not partake of that fulness I say it is no comfort except you have your part in them So when you hear of the riches of the patience and long suffering of God what comfort is this to you except you take your part of them Therefore now I am to exhort you come and make your selves rich out of these riches let not the mercies of God be in vain to you but when you hear that God is rich in mercie let that move you to get an interest in it When we hear of riches and treasures it inflameth everie mans desire to have a part of them the riches of the land of Canaan drew the Israelites out of Egypt and the riches of the garners of Egypt made them goe downe thither in Iacobs time when there was a famin in Canaan What makes Merchants to take such dangerous voyages to the East and west Indies and to the furthest parts of the world but rich Commodities now when you hear that God is rich in mercie what use should we make of it but to take of these mercies There is enough to be had for the mercies that concern the outward man as riches honour longe life gold and silver he hath abundance you may take freely of them for the riches of the inward man he is rich in mercie full of grace and truth and you may take your fill of them he is rich in Comfort he hath fatlings and wine prepared in a word seeing there is so much mercie in God let it not be in vain to you let them not lye before you as if they did not concern you affectionately embracethem that you may have your part in them this is the use the scripture makes of the mercies of God St. Paul prayeth for the Ephesians that they might knowe what the riches of the glorie of his inheritance in the Saints is c His meaning is not onely that they should see them and look upon them for what were that to them but that they might take part of them and not onely have a mental but an experimental knowledge of them Why did Saint Paul preach the unsearchable riches of Christ but that men should have their desires stirred up to
is They would not put off the motions of the spirit but they would strike while the Iron is hot and grinde while the winde blowes But men will not believe and therefore it is that they go on in sin as they do It is not so for earthly things men are easily to be brought to believe any promise of them As for example If a man shall come and tell a man of a commoditie which if he would buy and lay by him it would in a short time yield an hundred for one oh how ready would men be to buy such a commoditie with the wise Merchant Matth. 8. 44. they would sell all that ever they had to buy this oh that men would be thus wise for their souls Beloved I tell you this day of a commoditie the best the richest the profitablest commoditie that ever was bought even Christ grace and salvation for which if you will but lay out your stock to buy them you shall have them that is if you have but a desire to rest your wearied souls on Christ to lay him up in your hearts I tell you it will yield you an hundred for one Christ who is the commoditie himself saith Mark 10. He that for saketh Father and Mother wife and children and life for my sake shall receive an hundred fold in this life and everlasting life in the world to come but men will not believe that but time will come when you shall see it to be true and befool your selves that you lost so precious a bargain as Christ and salvation is for the disbursing of a little profit and pleasure but as I said before the difference lies here men want faith and hence it is that they neglect the strengthening of the inward man And are so over-burthened with losses and crosses because they want faith And so much for the third difference The fourth difference is this natural strength leads a man unto a form of godliness but the spiritual strength leads a man unto the power of godliness I call that the form of godliness when a man doth perform or do any thing with carnal affections not to a right end and it is known by this when men fall away from that stedfastness or form or shew of holiness which they seemed to have this form of godliness is the same with that Heb 6. which have tasted of the word of life and yet notwithstanding fall away that is they seemed to have tasted of saving grace and to have the power with the form but it was not so because they continued not that is they lost the form which made them seem to be that which now it appeares they were not Again I call that the power of godliness which is performed by the Divine power force and efficacie of the spirit in the Rom. 2. it is said that The Gentiles that were not under the Law did by nature the things contained in the Law That is they did not by the power and efficacie of the spirit but by Nature This Paul speakes of in the 2 Tim 2. 3. In the later time men shall come in form of godliness that is with a form or shew without substance or power of the spirit But the inward strength which is in the Inward man doth not onely teach you to do but also it teacheth you how to do them from an inward principle of sanctiing grace But know also men that have but a common strength have some bubbles and motions to good and they seem to have this strength because they have the law of nature written in their hearts and they may promise much and yet not be spiritually strong having onely a form because he cannot do spiritual actions in a spiritual manner for he goes about them with a natural strength which should be performed with a spiritual strength in 1 Pet. 1. 3. Who are kept by the power of God through faith unto salvation That is when aman is truly regenerated when he hath not power of his own to do the will of God then he hath the spirit to help him that is they are not only kept by his power but also they are inabled to all the acts of grace betwixt this and salvation The fift difference between the natural and the spiritual strength is this That which proceeds from the spirit is alwayes joyned with Reluctancy of the will but in the natural strength there is no Reluctancy because there is no contraries but in the spiritual man there are two contraries the flesh and the spirit in every new man there are two men and you know these can never agree but are still opposing one another As for example a man that is going up a hill he is in labour and pain but he that is going down a hill goes with much ease so there is much labour and pains which a spiritual man takes to subdue the flesh but the natural man hath no reluctancy at all that is he hath no fighting and strugling with corruption but he goes without pain because he is but one he is one man and one cannot be divided against it self but in every spiritual man there are two men the old man and the new man the flesh the spirit And hence growes that spiritual combate Gal. 5. 13. The flesh lusteth against the spirit and the spirit against the flesh that they cannot do the things that they would These two men in a regenerate man strive for masteries And you must know also That in a natural man there may be a kind of reluctancy in the will against some particular sin as covetousness strives against pride and pride against niggardness yet not fighting against it as it is a sin but as it crosseth and twarteth his covetousness and pride Again know that a natural man may have reluctancy in some part of the soul as in the conscience the conscience being sensible of sin hence it may convince the man and yet the rest of the faculties be at peace but where this spiritual strength is it is in all parts not one facultie against another but all are fighting against sin in the whole man Now the reason that there is not this reluctancy in every facultie in a natural man is because he wants saving grace to oppose the workings of sin That is grace is not in the facultie opposite unto the corruption that is in it but in the holy man there is And therefore he is like Rebekah there are twins in him Iacob and Esau the flesh and the spirit hence it is that Paul complaineth so in Rom. 7. I finde another Law in my members rebelling against the Law of my mind A Law That is I find something in me that is contrary unto me and in my members That is in my body and soul notwithstanding I see the evil of sin as most contrary to grace yet I cannot avoid it I cannot do the things that I would But
and through temptation it will vanquish and subdue corruption and bring him on his knees and so he falls flat before the Lord In such a case I say a man that hath his corruption subdued though it were a tryal tentimes greater and more sore yet he may live upon better terms with the Lord and more comfortably then another man with a lighter cross As it falls out many times in the time of War and hostility between two Cities or Nations the weaker part in the time of War indures and sustains more inconvenience and blood-shed and loss of men then after the full conquest is made especially if the government of the Conqueror be moderate and just as it is sometimes So as long as a man stands out with God in pride of spirit and will not yield he lives far more uncomfortably then when he is truly humbled and subjected to God Thirdly and lastly these general and greater afflictions may be born more comfortably and a less may more disquiet and trouble the heart because when a man hath been afflicted but in some one thing or a few things and hath many outward contentments and comforts yet remaining to him this is the usual course of men in such a case they think when their spirits are bruised and wounded with grief of heart they have lost such a friend they have lost part of such an Estate or credit then presently they fall to other things that are left them and they think to make themselves whole there when they have lost their contentment in one particular they enjoy they think to make them whole and to supply it with the outward things that remain This succeeds not because the wound that is made in the spirit by the loss of that whatsoever it be thou art crossed with it may be the anger of the Lord is mixed with it it may be the arrow of the Lord sticks in thy soul. Now if that be thy case all the outward application of comforts of the world will not do the turn Onely that hand that strook the arrow in our side is able to pluck it out of us And we see nothing more frequent and usual in the world men as long as they have other things to solace themselves with to set their delight on they never go to God If a man go to God for comfort it is as it were because he shuts every door else against him he hath no passage else that he must needs go that way or no way Therefore as long as God affords men the things of the world to solace and comfort them they do their utmost to seek it there but when God takes away all things and strikes away every prop that he hath nothing to rest on as the Dove that Noah sent that had no rest for the sole of her foot till she returned to the Ark this forceth a man of necessity to the Lord. Now though the wound were ten times more grievous and heavy coming to the right Physitian the Lord that made the wound he can cure it and comfort a man again If a man have but a scratch with a pin if he have an unskilful Chyrurgion the wound goes on to ranckle more and more and at last it costs a man his life On the other side if a man have a wound that is dangerous if he go to one that is skilfull this man recovers and lives in the world So many times many men live with disquiet minds they go to the world and seek to be whole there they seek their Physitian there and make the wound that is made worse and the latter end is worse then the beginning But now though a man be never so empty of comfort and be struck down and the hand of God be never so heavy upon him if he go to God and seek to him the Lord is able to make him a comfortable man again and to revive his spirit and bring him again from the grave So we see that objection fully answered that though we be not able to stand under lighter afflictions we may be able and strong enough to bear greater So much for this time THE LAVV OF SIN and GRACE COMBATING Rom. 7. 23. But I see another Law in my members warring against the law of my mind and leading me captive to the law of sin which is in my members THat which is to be done for the solemnity of this day which hath been most profitable and necessarily set a part by the Church for the rememberance of our deliverance from the Gun-powder Treason I leave it to be performed by another We have now pitched upon a text which will serve for our particular use This day indeed puts us in mind of a great Treason which was intended against the whole State both of Church and Common-wealth and this will put us in mind of a Treason within us Now it is true that these outward Treasons and when we hear of Wars and rumours of Wars such things as are terrible to us every man is ready to be affected affrighted with things of this nature change of state loss of goods abreption of life these things are naturally terrible to us the very hearing of them But this now is a War within which is much more dangerous and concerns every one of us to be affected with a thousand times more for it is a deadly War a War that devours the soul the other destroys onely the body this is a War which kills us with an everlasting death when as the other is onely the loss of a temporal life And this is a War which is for the most part forgotten and not minded for it is a fight that makes no noise it comes not with the sound of drums and trumpets it carrieth along with it no terrible appearance hence it is that we think of it but little Now what do we serve for that are the watch-men of your souls but to stir you up to a mindfulness of this War to sound an allarm to you and if you will be stirred up to work your deliverance well if not we have delivered our own souls and he that perisheth his blood shall be upon his own head In this Chapter in the verse before my Text the Apostle Paul triumpheth in that liberty which he had through the grace of God I delight saith he in the Law of God concerning the inner man though I find many temptations to the contrary But when he had exprest that triumph he comes now with another caution which he expresseth in these words that I have read But I see another Law in my members warring against the Law of my mind and leading me captive to the Law of sin that is in my members That is I find in my self a strong inclination a strong habit of sin carrying me violently to that which is evil Now this he sets forth by these properties First he calls it a Law Secondly he saith it is
a Law in his members Thirdly he describes it from the opposite it is such a Law as fights with the Law of his mind Lastly he describes it from the effect or event and success that this Law in his members hath against the Law of his mind it sometimes carried him captive to the Law of sin which was in his members So that you shall find these five things put together in the Text. First that there is a Law that is a strong inclination to evil which is in every mans nature Secondly this Law lies not idle but it fighteth and warreth I find saith he a Law in my members warring against the Law in my mind Thirdly though they do fight and contend yet in every regenerate man it finds resistance therefore he saith It fights against the Law of his mind that is there is a Law a strong inclination to good in every regenerate man which makes resistance against this Law of sin Fourthly though this Law of sin do find resistance yet it sometimes prevails for he saith it leads him captive to the Law of sin sometimes it overcometh and over-ruleth Lastly though it do overcome yet never doth any regenerate man lie under this captivity for in that he saith it carryeth him captive it argueth reluctancy a keeping a stir to vindicate himself from that bondage to his former liberty So you see by this the full meaning of the words But for the present we will pitch upon these two points which we will handle at this time First of all That there is a Law of sin in every mans nature strongly inclining him to that which is evil Secondly That in every regenerate man there is a Law of grace resisting that and strongly inclining him to that which is good To begin with the first I say There is a law of sin in every mans nature strongly inclining him to that which evil For the better understanding of this we must know that there are two laws on both sides There is the Law of God expressed in the Scriptures which is without and there is a Law within every regenerate man that is the regenerate part that which the Scripture calls the spirit and this agreeth with the Law of God in every thing so far forth as a man is regenerate so far he agrees with the Law of God Even as you see one tally agrees with another so doth the regenerate part within and the Law of God without agree together On the other side again there are two Laws likewise First the Law of sin which is without us that is the very decalogue as I may call it or the summary of evil which the Devil prescribes to his servants and then there is answerable within another Law paralelling that Law of sin without and that is a strong habit a strong inclination which carrieth the unregenerate man violently to sin against God and this the Scripture calls by divers names sometimes it calls it The old Adam sometimes it calls it flesh because it deads and dulls the spirit Sometimes it is called the body of sin because it is the very heap of lusts Sometimes it is called the body of death because it leads to death and destruction Now that I may fully open unto you what this strong inclination is wee will go no further then this very verse we have read for you shall have it described by these four things First it is a Law Secondly a Law in the members Thirdly it is a Law that fighteth Fourthly it is a Law that sometimes prevails and leadr us captive We will go through them all very briefly First It is said to be a Law because as a Law it commands with authority so doth this incline us to ill it commands strongly so that it will not be refused And again as it commands so it forbids as powerfully and will not be denied It commands that which is evil to be done by us and carries us strongly to it and it forbids us the doing of that which is good as powerfully The Apostle speaks of some 2 Pet. Having eyes full of adultery that cannot ceaseâ—to sin Again it is called a Law because it punisheth and rewardeth as a Law doth for a Law is nothing else but that rule that hath threatnings joyned to the breach of it and rewards for the obedience thereof So hath this law of sinne that is in us if we do obey it rewards us with pleasure The pleasures of sin for a season if we disobey it punisheth us again with grief As we shall see Ahab when he had a little resisted this Law how this Law of sinne punished him it laid him sick upon his bed And so Amnon when a stop was put in the course of this Law that was in his members it made him sick In this respect it is said to be a Law because it commands powerfully and because it punisheth and rewards as a Law Secondly It is said to be a Law in our members and that first because it inclines us to evil not morally evil as when a man perswades a man by strength of reason to a thing But physically and naturally that look what a natural inclination there is in the stomack to eat and to drink such a natural propensness and inclination there is in the heart of a natural man to sin As you see a wheel when a weight is hung upon it it goes and it cannot chuse but go So is it with the nature of a man it inclinâ—s him unto evil naturally and he cannot resist it Secondly It is said to be a Law of the members because it discovers it self in the members that is in the faculties of the soul and the members of the body whensoever they come to be used in the performance of any holy duty For at you seâ— it is in the body if there be a lameness or soreness in any member pernaps for the present you see it not 〈◊〉 feel it not till you come to use that member So it is with the Law of sin in our members when we fit at quiet and go not about any duty of holy obedience this Law lies still in the soul and is quiet but when the faculties are to be acted when the member is called forth to do a thing when a work is to be performed that is good then the Law of the members discovers it self Then you shall find the lameness the crookedness the soureness the backwardness that is in your hearts to do any thing that is good And last of all it is called the Law of the members because though it be also in the will and in the mind and in those higher parts of the soul yet chiefly it is operative in the members there you shall see it most As on the other side the Law of grace though it be in the whole man regulating and guiding the whole outward man yet it rests especially in the mind and the will
as you see light is most in the candle though it shine through the horns of the lant-horn so this is called a Law in the members because though it reach to the inward parts of the the soul yet it is chiefly seen and is most operative in the members Thus you see why it is called a Law and why a Law of the members Thirdly it is added here that it is a warring Law it is a Law that wars or fights against the Law of the mind Now it is said to be so because it breaks the Law of God it makes resistance it goes out of compass So that as in a state while men carry themselves orderly and live by the Laws they are reckoned good subjects but when they grow mutinous against the Lawes and their lawful Prince then they are accounted rebels so is it with our affections so long as they keep within compass and contain themselves in their own sphear that the Lord hath appointed them to move in so long they are called ordinate affections but when they exceed their measure and flow over their bancks then they are said to be warring lusts inordinate lusts As for example in Rachel the desire of Children was a lawful thing but when she came to be so importunate and so unreasonable so excessive in her desire that either she must have Children or else she must die then it was a warring lust So was Esaus desire of pottage It is a lawful thing to desire the things of this life the comforts of this life but to desire them in that measure in that excess it degenerates from an ordinate affection and turns to an unruly lust Such was Davids desire of numbring the people And therefore it is not without cause that the holy-Ghost useth this expression here I find saith the Apostle a Law in my members warring For as the word in the Original signifies it wageth a war against the Law of the mind even as one army doth against another For there are a Legion of lusts an army of lusts fighting against an army of graces And if we shall a little open this to you you shall see that it wageth war and exerciseth a fight in that manner that one army doth against another For First This Law in our members these warring fighting lusts they take the bridges they keep the passages that is when we are about to perform any good duty it stops us in our proceedings and suffers us not to do it If a man have any good motion or intention put into his mind to pray to hear the word or to do any other holy duty then commeth a prohibition this Law hath a prohibiting party in the soul that stayes the proceedings As you see Saint Paul often complains that when he would do good evil was present with him That is he found a prohibition in his flesh so that either the mind is taken off from the main duty or it causeth us to ommit the duty altogether or if it cannot do that it hinders us from such a lively performance of it that is required or if it cannot do that neither yet it puts us upon the dâ—…ing of the duty for evil ends for vain glory c. And this is one part of the war it stops the passages But this is not all it doth not onely hinder us from doing that which is good barely resisting but it goes further it instigates and provokes us to that which is evil Therefore this Law is said to fight against the soul by way of lusting The flesh lusteth against the spirit that is it fighteth as fire fighteth with water or sickness with health for as in sickness sickness not onely hindereth those operations which we might otherwise perform but it likewise weakens that strength that vigour of the body which should make us able to resist it so is it with this Law in our members it doth not onely hinder from doing good but it weaketh those good things that are in us yea it extinguisheth them as we shall see it oft by experience those that have good things in them by education and the like how they are deaded and damped when they suffer these warring lusts to prevail against them Moreover as it hinders us in good and instigates to evil so it doth it not slugish but as the manner is in war they keep watch continually so this Law in the members it never slumbers truly it never keeps any conditions of peace but is ready to take all occasions it lies in continual ambush and therefore if we sleep at any time and stand not upon our guard and watch if we fall to surfeâ—ing and drunkness and neglect our watch by any kind of excess it is ready to take the advantage as Ahab did of the Army of Benhadad or as David did the Philistines at Ziglag he came upon them when they were all eating and drinking and dancing and making merry So this law in our members when we have forgotten our selves at any time When we exceed in our pleasures for this you must take for a rule when there is any excess be it in things lawful that putteth us into a spiritual slumber we lie open unto the advantage of our adversaries therefore the rule is be sober and watch least you enter into temptation That is you shall surely enter into temptation if you watch not and you cannot watch except you be sober that is except you be temperate in the use of all â—…l things Let there be any excess in sports and recreations in meats and drinks it casts us into a slumber and then this enemy takes advantage against us Therefore in a word let us never think to have an end of this War to be at peace for it doth not onely watch diligently but if at any time this Law in our 〈◊〉 be wasted and spent that is if it give over for a 〈◊〉 yet it gets a new supply and gather together its forces again That lust that is dispelled to day gathers nâ—w forces against tomorrow Partly because iâ— hath â—ome strong holds within us to which it retireth for a 〈◊〉 And partly because there is a root of sin in us which breedeth new blossoms And as it is in your gardens though you weed them to day yet you shall find them full of weeds again within a few dayes so it is with our hearts there is still a new root of corruption that keeps place and sproâ—ts up as oft as they are suppressed And lastly to add one thing more it is such a War as is not without stratagems and wiles That as it is in Wâ—r we do not onely go to it by main â—orce but we use many devices and advantages and wiles and policies to prevail against the enemy So in this War you shall see here this Law in the members if you observe the proceedings of it you shall find how it strengthens its faction in us
by policies so that when any good motion cometh it hath most voices to cry it down therefore it works in us an ill opinion of the wayes oâ— God oâ— the strictness and purity of Religion it makes us think well of luke-warmness And besides it possesseth the â—â—queports the sences admitteth no objects but those that agreewith it And again it draws us from ourstrong holds from prayer from hearing the Woâ—â— from holy performances as Ioshua did the men of Aâ—â— when he drew them from the City such a stratagem it useth and that makes it dangerous to us when we are drawn from our strong holds as the Conies from their borroughs then it soon cosâ—ns us and easily takes us Again it takes away supply from the inward man as you see the Philistines in the time of hostility between them and the Israelites they would not suffer a Smith to be in Israel so this Law takes away the supply that should be given to the regenerate part Again it affrights us with false fears as you know it was the stratagem that Gideon used in his War he came upon the Host of the Medianites in such a manner that he put them all in a fear he deceived them with a false fear So this Law of our members affrights us with false fears perswades us that such and such lusts can never be overcome it tells us that perfect walking with God will never stand with the times we shall never come to preferment nor rise in the world if we observe the purity of Religion and the like Again it draws us from God in that it sets us upon those things that are contrary to him it causeth us to rebell against him When his Law commands one thing it puts a contrary inclination into us whereby we resist the Law of God and are led captive to this Law of sin and indeed at last to death and destruction These things if we considered aright we should not be so negligent in maintaining this War as we are this is the fight that this Law in our members hath I say consider the stratagems it many times assaults us with light skirmishes and after brings in the main battel which we observe not Thus Peter was foiled he was first brought into the High-Priests Hall out of curiosity to see and to hear and then afterwards fell to the denial of his Master David was first drawn to less sins and then to greater So likewise Salomon These stratagems it useth which every man must be careful to observe that he may grow expert in this War But I will not stand to enlarge this any further You see then these three things It is a Law a Law in the members and a Law that warres against the Law of the mind Now the last is that it leads us captive and that it doth so you shall see from these particulars You know one part of captivity or bondage is for a man to be detained in a strange Country to be kept in prison to be kept from his friends and from his business and employment at home So doth this Law in our members it detains us in our own Country it keeps us from God from the things that are heavenly where our coversation ought to be continually it keeps us in prison it with-holds us from those that are our proper companions And then again you see in bondage there is no rest given to those that are slaves so this Law in our members it breedeth a restlessnesse it gives us no leave to eat or drink or sleep that is it so hurries the souls of men to and fro it so occupies the thoughts it so takes up a mans affections that he is still busied in doing the things it commands There is no rest saith my God to the wicked Again in bondage there are hard tasks put upon men as you know it was part of the bondage of the children of Israel in Egypt that the Egyptians gave them more to do then they could possibly compass they were to make so many tale of Brick and yet they were not allowed the materials So is it in this captivity our lusts give us more to do then we can perform The lust of pride and ambition in Haman we see it set him on more then he could possibly compass The lust of covetousness in Ahab for Naâ—aoths Vineyard you see how hardly it charged him and what difficult things it put him upon Again it addeth this to it if there be not a performance of what it requires as the Task-Masters in Egypt did to the children of Israel they beat them so if we cannot do the things that these lusts sets us about as the Apostle expresseth it 1 Tim. 6. They pierce us through wiâ—h many sorrows That which is said there of the lust of riches may be said of any other lust when it is not satisfied it pierceth us through with many sorrows Lastly as in bondage a man is set on work about business which is not for his own good but onely for the advantage of his Master that commands him so doth this Law in our members it sets us about a work that stands onely with our hurt Therefore in that place 1 Tim. 6. they are called hurtful lusts that is lusts that hurt the party that fight against the soul and indeed 〈◊〉 onely for the profit of the Devil And herein they deceive us so that we think that we do our selves a great pleasure and that we act that which is for our own profit and advantage and yet in the mean time there is no thing redounds to the soul but hurt the advantage is onely to Satan We carry Uriah's Letter which we think to be for our own advantage and indeed it is for our destruction Therefore as they are said to be hurtful lusts so it is added they are foolish lusts that is we are fools for our labour in yielding to their commands So now you see these four things That as it is a Law a Law of the members a Law that warreth so it is a Law that in warring leads captive And so much shall serve for the explication of the first point Namely that there is a strong inclination in every mans nature leading him captive or carrying him strongly to that which is evil Now Secondly I add again to this That In every regenerate man there is a contrary Law a Law of his mind residing this Law in his members and carrying him as powerfully to do that which is good And this is a Law even as the other is because it commands and forbids powerfully it so commands us to do a duty to perform an action of new obedience that withall it gives us strength and ability to perform it as the Apostle saith I am able to do all things through Christ that strengthneth me And again it forbids as powerfully as we see in Ioseph when he had that temptation from his Mistriss saith he How
dare I do this and sin against God That is there was a certain Law within him that came with a prohibition that would not suffer him to do it Again it punisheth and rewardeth as the other if we do well and resist the other it refresheth us with joy unspeakable and glorious if we do not obey it it breedeth remorse within us As we see in David when he had sinned in cutting off the lap of Sauls garment his heart smote him Now it is said to be the Law of the mind because it wonderously enlargeth the mind to see the wondrous things contained in the Law of God it enlighteneth the mind We are renewed in the spirit of our mind to see those things that others see not to see the secrets of God You may read over the Bible an hundred times and yet know nothing except you have it in the spirit of your minds Again it not onely reveals these truths to you that are regenerate but likewise it puts a strong inclination into your minds to do them And therefore it is a part of the Covenant Ier. 32. 40. I will put my Law into their hearts that they may fear my Name that is I will so ingraft it in their hearts that they shall not onely know my will but they shall have a strong inclination to do it they shall be careful to please me and fearful to offend me Yea not onely so it doth not onely enlighten us and give us a strong inclination to do it but when we come to the performance it gives us ability to do it Other men have good desires and good motions and purposes but when they come to the birth they have no strength to bring forth New purposes are in them as new wine in old bottles or as new pieces to old cloathes When a man hath an old nature still though he have good desires and now and then new purposes and resolutions yet they abide not there they are not fruitfull there but this Law doth not onely put good intentions into a man but when they come to the performance it gives the deed as well as the will He works in us both the will and the deed also Now as this is a Law you see and such a Law of the mind So likewise it is a Law that makes resistance for that is intimated in these words Warring against the Law of my mind that is it resists the Law of sin and fights against it In a regenerate man there is a certain strong habit a certain strong inclination which is called the spirit or the regenerate part which runs in a contrary course to the Law of sin and whensoever the Law of sin assaults us this makes resistance and carries us a contrary way Only this is here carefully to be observed that we be not deceived herein For this objection may be made Is this proper onely to regenerate men There are many men besides that were never acquainted with this work of regeneration yet such a man finds resistance in himself he finds something in himself that opposeth this Law of his members For there is a natural conscience in a man there is another Law which is like this Law of the mind and it makes resistance in the natural man as well as it which is spoken of Rom. 2. 15. the Apostle there speaks of the Law written in the minds of the Gentiles having not a Law they do the things that are written in the Law being a Law to themselves c. So that you must know and mark that in a man that is yet but a meer natural man that is not yet regenerate there may be a very strong resistance of that which is evil yea he may make conscience of many things in secret it may make him keep a constant course in the performance of many duties when no eye seeth him There is a certain vigor and strength in the natural conscience which shews it self upon occasion and yet it differeth much from that Law of the regenerate part which fighteth against the Law of sin You will say how shall we know it Because this is a matter of great moment therefore I will shew you the difference in these five things First of all when the natural conscience the law that the Apostle there speaketh of which sheweth the effect in the conscience when that strives against the Law in the members it is no more but the contention of that one part of the soul. There may be a light which discovers that which is evil which may cause a man to approve of that which is good but this light is kept within the compass of the conscience and goeth no further it doth not enlighten the whole soul. As you may see a spark of fire may lie in a dark room which you may see there but it doth not enlighten all the room as a candle doth when it cometh After this manner there may be many sparks of truth which may lie in the conscience of a natural man there he seeth them and observeth them but they do not enlighten the whole soul that is this light is not shed into the rest of the faculties the will and affections are not wrought upon by it therefore the contention is onely in the conscience and that part of the soul. But now in the fight of the regenerate it is quite otherwise there every faculty all the faculties fight in their courses as it is said the stars fought against Sisera A man fights against it in his judgement in his understanding in his will and affections That is a man that is sanctified he is enlightened to looke upon sin with another eye then before When he looked on his beloved lust before he looked on it as one that which was pleasant and profitable to him now he looks on it as poyson as an enemy as a thing contrary to him so that he fights against sin in his judgement And while a man fights against sin in his judgement though it may sometimes transport him yet so long as his judgement is right I say when that is set right there is a continual fighting against sin for it is one thing to know and approve but when the bent of the mind is set against sin then when the passion is past he returns again and goes on in the wayes of godliness And then as he fights against this Law in his mind so likewise he doth it in his will as Saint Paul saith I do the things that I would not as if he should say my will stands fâ—â—m though sometimes I am transported And so Ioshua I and my house will serve the Lord. That is there was a fixed constant mature resolute will to do that which was good So David oft we shall hear him say I have sworn to run the wayes of thy commandements And as in the mind and will so likewise in the affections the affections fight
4. 6. 1 Cor. 3. Use 1. Rev. 3. Simile Simile Quest. Answ. what holiness of Spirit is Isay 57. Ia I◠〈◊〉 3. Use. 2. Exod. 33. 1. 2. 3. 4â— 1 Reason 2. Reason 3 Reason 4 Reason Use 1. Quest. Answ. Use 2. Object Answs Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Object Answ. Use. 3. 2. 3. 4. 2. 2. 3 4. 5. 6. 7. 8. 1. 2. 3. 4 5. Psal 119. Luke 10. 23. Mat. 3. Luke 9. 1. 1. 2. Vide Joh. 14. Joh. 1. 3 23. 3. 〈◊〉 5. 〈◊〉 1. 2. 3. 4. 5. 6. 1. 2. 3. 4. 5. 6. 2. 3. Object Answ. 4. 5. 6. 7. Object Answ. 8. 9. Doct. 1. It is the property of grace to make us strong Grace What A quality Rom. 6. 14. Rom. 3. Heb. 12. â—2 Supernatural 3. Peculiar 4. Wrought by the holy ghost 5. Whereby we are enabled to please God 6. In all things Grace maketh strong Reas. 1. Grace changeth mans nature Reas. 2. Grace is the efficacy of the spirit Isa. 21. 3. Object Answ. Grace an emptying quality We must use meanes of strength Use. To examine if we have grace Heb. 9. 14. Heb. 12. 1 Cor. 11. Object Answ. Strength of grace in three things 1. It cures corrupt nature Quest. Answ. Rom. 1. Simile Jam. 1. Grace raiseth common nature 2. Grace enables to 〈◊〉 of nâ—w obedience and to be constant in them 2 Pet. 3. ult Jer. 32. 40. Doct. All grace is received from Christ. Joh. 1. Quest. Answ. How to draw near to Christ. 1. To see Christs willingnâ—… to match wâ—… uâ— 2. To be divorced from all other Husbands Quest. Answ. When love to outward things is inordinate 3. See our need of Christ and his excellency Object Answ. 2 Cor. 3. ult John 6. Doct. We must not onely get strength but use it Quest. Answ. Upon what â—…ons especially to stir up our strength In times of speciall employment Jos. 1. 6. Jer. 26. Luther Ephes. 6. 2. In change of a mans estate Phil. 4. 3. In the seasons of using several graces 2 Pet. 1. 5. Use. To put forth the strength we have Actions of men of two sorts Jude 20. Helps to exercise spiritual strength 1. Exercise 2 Tim. 2 21. 2. Removing of impediments Psal. 51. 3. To beg the Holy Ghost to help us Simile 4. Prayer and communion of Saints 5. To seek the things that are Jesus Christs Phillip 2. Quest. Answ. 1. There is a necessity so to do 3. Christ hath deserved it 1 Cor. 1. 2. Cor. 8. Gal. 2. 20 Rev. 2. Mat. 10. 33. Doct. Godliness only required and accepted of God 1. Nature is not enough 2. Nor moral vertues 3. Not actions of outward worship Godliness what To exalt God what Reas. 1. Godliness only is like to God Simile Reas. 3. It gives God glory 1 Cor. 11. Ver. 3. Use. To content your selves with nothing but godliness 2. Pet. 1. Object Answ. Simile Application to the Sacrament Mark 16. Natural vertues like true vertues Simile Godliness how wrought Use 2. To excel God for God Quest. Answ. Rom. 3. 10. 1. To look for all from God Collos. 3. Heb. 4 Use. To exalt in godliness Doct. 2. Most men have but a form of godlinesse Reas. 1. To satisfie conscience Rom. 2. 16 Reas. 2. A form is easie Reas. 3. Satan and the World resist not a form Reas. 4. It agrees with the common light of nature Use. To examine whether we have 〈◊〉 〈◊〉 Two things hinder this examination Fire differences between the power form of godliness 1. It is true Quest. Answ. 2. It is powerful 1 Thes. 1. 5. Acts 10. 38. Quest. Answ. 3. It is substantial Quest. Answ. 4. It goes through with the work 5. It is universal Dan. 3. 19. Math. 5. 13. Object Answ. Reas. 1. Iohn 21. 16. Quest. Answ. Reas. 2. Reas. 3. Object Answ. Reas. 4. Object Answ. Use. 1. 2. Pet. 3. 16. Quest. Answ. 〈◊〉 2. 3 Obj. 3. Answ. 〈◊〉 3. 4. Obj. Answ. Use. 2. Luke 2 51 Iohn 14 25. 2. 3. 〈◊〉 Use. 3. 2. 3 4. 5. 〈◊〉 〈◊〉 Use 4. The fourth Corollarie Quest. Answ. Advert Tim. 2. 15. Object Answ. Adver 2. Adver 3. 2 Cor. 2. 16. Object Answ. Advert 4. Adver 5. 1. 1. Ground 2. Ground 3 Ground 1. 2. 4. Ground 1. 2. 5. Ground 1. 2. 3. 1. 2. 3. 6. Ground Obj. Answ. Obj. Answ. 4. 5 8. 9. Object Answ 2. Object Answ. Object Answ. 2. 3. Object 2. Object Answ. Object Answ. 1. 2. 3. 1. 2 1. 2. 3. 3. 4. 〈◊〉 1. 2. 2. 〈◊〉 〈◊〉 Doct. Our hearts should be stablished in the day of fear Means to keep the heart from fear 1. To divert the thoughts another way Heb. 10. 2. Get a clear light by us Mark 6. 49. 3. Not to promise our selves much from the world 4. Get a humble heart Isay 49. 5. To be strong in Gods strength Ephes. 6. 10. Two helps to it 〈◊〉 To consider what God hath done for others Psalm 22. Psalm 119. 53. â—2 What he hath done for us Luke 9. 44. Isay 50. 9. Simile Psalm 9. 6. Means To consider all shall work together for the best Rom 8. 28. Ephes 5. 25. Iohn 16. Iohn 2. Psalm 30. 11. Iudges 14. Object Answ. To wait Gods time Object Answ. Heb. 11 35. Simile Inward comforts supply outward 2 Cor. 5. 16. 2 Cor. 1. 3 4. 2 Cor. 11 Psal. 94. 14. Gen. 18. 6. Dan. 3. Luke 23. 43. Iohn 16. Means 7. Prayer Phil. 4. 6. Quest. Answ. Iohn 14. 27. Object Answ. Iudg. 16. Object 〈◊〉 Answ. 1. Gen. 12. Gen 22. 2. Great afflictions may be born with more patience then less Simile ‖ Novem. 5. Doct. There is a law of sin in everymans nature enclining him to that which is evil What this inclination is 〈◊〉 It is a Law 2. A law in the members Simile Simile 3 It is a warring Law Simile How it warreth 1. They stop the passages 2 Provokes to ill 3. It is watchful Simile 4. It useth stratagems 4. It leads us captive 1 Tim. 6. Doct. The Law of the 〈◊〉 in the regenerate carrieth them to â—hat which is good 2. Why called the Law of the mind Ier. 32. 40. 3. It makes resistance Object Rom. 2. 15. Answ. Differences between natural conscience and the Law of the mind in the regenerate 1. In the combatants Eccles. 9. 2. In the manner of the fight Simile 3. 3. In the object of this fight 4. In the success Obiect Answ. 5. In the continuance Use. Bewail our condition under this law in our members Corruption of nature hateful to God Simile Simile Quest. Answ. Object Answ. How to know the law of natural conscience from the law of the mind in the regenerate God judgeth men by their constant course Simile Simile Simile Simile Doct. Doct. It is the duty of every man to seek the things of Jesus Christ. Reas. 1. From our selves Deut. 10. 13. 2. In respect of Christ. Use. 1 Chron 29. Gen. 27. 1. Quest. Answ. Things of Jesus Christ what Heb. 10. 34. Psalm 31. 13 1 Cor. 9. To seek what 2 Cor. 8. 10. Tit. 2. vlt. Rom. 12. 11. 2 Cor. 11. 18. Judges 6. Rom. 15. 12. 1 Chron. 29. 14 2 Diligence Rom. 12. 11. Quest. Answ. Simile Constancy Heb. 3. 3. Faithfully Simile Quest. Answ. How to know we do the things of Christ faithfully Simile Object Quest. Answ. Quest. Answ. To give our selves to Christ what â—2 It must be done with all in ention 1 Chron. 29. Simile 3. It must be done by faith 1. In Gods promises Math. 6. 2. In Gods providence 2 Tim. 〈◊〉 4. By love 〈◊〉 Cor. 13. 2 Cor. 5. 〈◊〉 Use. To esteem our prayers Object Answ. God is not changed by our prayers but our selves Simile Object Answ. Mercies bestowed without prayer are not blessings Simile What prayer obtaines blessings Hypocrisie what Obser We ought to observe Gods answer to our prayers Simile Jam. 4. Simile * After the great plague 1625. Doct. When we pray to God he is ready to hear 2 Cor. 12. A sign asked on a double ground Obser. The Lord tenders a weak faith Doct. The Lord looks for thankfulness answerable to his mercies Thankfulness a free duty Psal. 33. 1. 4 Conditions in thankfulness 1. It must be done of necessity 2. Proportionable to mercies received 3. According to the greatness of mercies 4. Presently 〈◊〉 4. In what cases God expects extraordinary thanks Levit. 26. Ier. 34. 2 Chron. 7 14. Quest. Wherein true thankfulness consists Answ. Psal. 107. Exaltation of the mind double 2 Chron. 26. 16. Deut. 26. 11. 12. Psal. 33. Psal. 107. Reas. 1. Reas. 2. Reas. 3. Object Answ. Object 2. Answ. Objection 2. Answ. Objection 4. Answ. Object 5. Answer Object 6. Answ. Ier. 31. 33. Ezekiel 36. Object 7. Answ. Use 1. 1 Pet. 1. 19. Vse 〈◊〉 Question
some a shorter time if thy soul have drooped been afraid to be utterly cast away if thou hast found thy self in a lost estate then is thy case good for this goes alwayes before that insulting faith that triumphs against all condemnation If thou hast not found this but hast gotten faith without it then dost thou speak peace to thy self before God speakes it and it is all one as if the Israelites should have looked up to the brazen serpent before they had been bitten with the fiery serpent in the wilderness who had been never the better not finding indeed the need thereof as those that are stung and troubled with fin do Many are driven to believe because they are convinced thereof in their judgement and the example of others they think would shame them else But that is not enough thou must find thy self throughly awakened for thy sins and feel thy self lying under the wrath of God and lost as it were in thy self before thou canst truly see the need of a Saviour and look up to him effectually Secondly If thou hast obtained this absolving quitting and triumphing Faith then after this spirit of bondage thou hast found the spirit of Adoption spoken of in the same place Rom. 8. 15. for before thou hast been bitten with thy sins the Devil and thine own conscience thou canst not receive any true comfort But when thou once findest in thee nothing but matter of condemnation art driven quite out of thy self then the spirit with the Gospel opens thy heart and inlargeth it to rejoyce and draw stronger consolation from the Gospel then the law could bring condemnation So that if thou hast found the spirit of grace and comfort calming thy minde and purging thy conscience and so sealing thy heart and giving thee som assurance that thy sins are forgiven thee then is thy estate good assure thy self nothing in the world could do this but the spirit of God Ask therefore thine own soul if thou hast in any small measure in truth found thus then hath God begun this triumphing Faith and set it up in thee Thirdly If thou hast this Faith then art thou united unto Christ and hast fellowship with him thou art then knit to Christ as a man to his wife in a mariage bond for thou must know that Christ is the believer in a spiritual and mystical manner Rom. 8. 1. We first are in Christ that is when we once come to believe and then Christ is in us as it is vers 10. when his death kills the body of sin in us and Iohn 17 21 23. I in them saith Christ and they in me which shew as in divers other places in like manner that there is then an union which is an inâ—allible note that floweth imediately from the grace of faith once begotten wrought in any poor soul 1 Ioh. 1. 3. They have fellowship with Christ and with the father through Christ if thou hast this faith then is there a bond that knits thee to God above all other in the world and without this thou canst challenge no Salvation from Christ. let every one therefore examine if he have such a Faith in him by which he may know whether he finde Christ in him or himself in Christ and so a blessed fellowship between them and this thou mayest know if thou findest not the world and sin working and reigning in thee but the spirit of Christ having the rule and dominion in thee Christ he is the ruler and governour of his Church and children O blessed man that hast this O blessed habitation to dwell in Christ to be ingrasted and have an happy being and fellowship with Christ. This discovers abundance of false faith in most men in the world that dream and think to be saved by Christs death on the Crosse now ascended and being in heaven c. But if this be all the wickedest heart in the world that knows of this may say as much but here is the disfence that cuts the thread the sound believer hath further the spirit of Christ to kill sin in him he hath also Christs blood in him that is the worth and merit thereof taking away the guilt of sin and purifying his conscience which he findes by the peace of it He hath also the virtue of Christs Resurrection in him to raise up his dead heart Paul desired to know nothing but Christ crucified by an inward experimental knowledge and feeling of the power thereof Also as Christ is now in heaven making intercession for him so he hath his spirit in him to teach and assist him to pray for pardon of sin and strength against the world and the Devil and that remnant thereof inbred corruption that still remains in him Try thy self for this and if thou find it in thee go on thy mariage bond here shall be broken and soul and body separated by death yet shall thy blessed union with Christ never be broken but though thy body happen to lie in the dust for a time yet shall it one day be raised up again and united to thy soul and both conjoyned to God to live with him in glory forever Fourthly If thou hast this insulting and triumphing faith then thou art a devoted and consecrated man to God and Christ to serve God in righteousness and true holiness all thy dayes hence all believers are said to be Saints that is sanctified and set apart to God dealing with worldly things not with hearts set upon them but using them as if they used them not even with holy affections and hearts consecrated to God and Christ hence also is it that they are called temples to God set apart to their Redeemer by Baptism and Profession But do those that think they have this faith thus carry themselves this belongs to every man and woman we must not be devoted to the pleasures of this world but keep our hearts as men devoted to God and Christ even in our recreations We must have a special care we destroy not this Temple by prostrating our selves to base lusts try thy self for this and though none can do this as they should yet are all to labour and endeavour it He that hath this assurance to be able to challenge and triumph over his enemies in Christ must be the most fearful man in the world not as doubting of Gods favour but in being afraid to sin against God and to offend any of his Brethren which if thou dost thou shalt be the stronger in this triumphing faith Examples hereof we have throughout the whole Scriptures in all Gods children when they were once effectually called whose carriage I pray mark what it was Luke 19. 8. Zacheus made restitution abundantly when his faith had embraced Jesus Christ again Act. 17. Those that had used unlawful A â—s when faith once entered they burnt their books lest they should draw away their hearts and infect and hurt others they so hated their sin and