Controversie concerning Gods decreeing of sinne 1. Obiections from the Text. 47. answered ibid. from attributes 48. answered ibid. from subiect 49. answered ibid. 2. Arguments proouing from the end 50. from method 52. from God first and last 54 3. Of sinnes entrance his causes principall instrumentall and accidentall 55. how God purposed this entrance 56. how the lawe workes sinne 58. positions of the manner 59 4. Of sinnes progresse and consequents 63. what is Gods work therein 64 5. Obiectiions that God is the author of sinne from Scripture 66 answered ibid. from Bellarmine 68. Caluins iudgement ibid. from reason 73. answered 74. from orthodoxe writers concerning Gods will decree mans will and his reprobation 78 6. Answered 88. how God wills sinne to be 89. Arminius sophystrie 91. determination no cause of necessitie 96. when a thing is how necessarie 97. of Gods concourse 98. of Gods irresistable will 106. the nature of Gods decree 107. freedome of mans will 121. reprobation no punishment 123 7. Collation of M. Perkins and Arminius 127. in 10. principles to 139. for the definition of predestination 139. how counsell 139. of the subiect and his degrees 140. to 152. lastly of the end and subordination of meanes 152. to 160. PSALM 50.21 These things hast thou done and I held my tongue therefore thou thoughtest that I was altogether like thee but I will reprooue thee and set them in order before thee CHAP. I. Of the generall Analysis IN the world we haue three sorts of people All men in thâ—â— world are either Atheists Hypocrites or Saintâ— First Atheists that care for no religion secondly Hypocrites that care for formall religion thirdly Saints that care for true religion Atheists discouer themselues and therfore the word of God is not large in ripping vp their sinnes Hypocrits make a faire shewe and therefore the word of God is verie copious in reuealing their sinne and threatning iudgement against them it tels them plainely they are all for the ceremonie nothing for the truth they lay hold on the shadowe but loose the substance these mens sacrifices are no better then abhomination vnto the Lord he hath no eare to heare them withall he hath no eyes to looke vpon their sacrifices no smell to sauour a sweet sauour of rest in them but his soule is displeased with them and his heart doth rise against them that hee must needs spewe them out of his mouth hee hath no tast to say that the sacrifices they haue prepared are any sauoury meat vnto his palate and yet the Lord is no daintie taster for hee would say it were well if there were but a willing mind Iacob and Esan a true type of Gods militant Church which is cumâ—â—aniâ— Indeede Izaac the father of Iacob and Esau might be deceiued in his sonnes and in their venison but surely hee was not deceiued in their garments for when he had kissed Iacob hee smelled the fauour of his garments and blessed him and said most truely behold the smell of my sonne is as the smell of a field God is not dim-sighted to iudge betwixt the taâ—es wheate which the Lord hath blessed but the Lord is not as man that he should any way be deceiued Iacob should neuer haue gotten the blessing from Esau by hauing his brothers hands in shewe except the Lord had brought that to passe which long before he had decreed Iacob haue I loued Esau haue I hated So stands the case betwixt all hypocrites and true professors they may haue the hands of 〈◊〉 but their voice will bee the voice of Iacob or morally their hands may be the hands of Iacob but their voice will be the voice of Esau the world might be deceiued by the workes of their hands but if they listen to their words they shall find them rellish of Esaus heart but the Lord knowes their workes that they are not onely couered with goates skins but that they themselues are goates indeede and so shall one day appeare when the Lord shall goe through the flocks and separate from all the sheepe the little spotted the great spotted and the blacke spotted not to be the wages of Iacob but the inheritance of the denil and therefore blessed are all they that shal be found in the garments of Christ Iesus that so not Izaac but the God of Abraham Izaac and Iacob may blesse them with the dew of heauen the fatnesse of the earth plenty of wheat and wine that all the world may be their seruants and all their mothers children honour them and therfore cursed be he that curseth them â—â—pocrites fiâ—al be rewarded and blessed be he that blesseth them let the hypocrites complaine we haue done thus and thus and yet thou regardest not we haue bin thy eldest sonnes in casting out deuills working miracles preaching fasting sacrificing giuing of almes and what haue we left vndone for thy names sake hast thou not therefore one blessing in store ò father to blesse vs withall Well it may be they will imitate Esau in his passion lift vp their voices and weepe and surely God will say of them as he did of Ahab Seest thou not how Ahab playes the hypocrite yet because he humbles himselfe in shewe I will bestow a blessing in shew vpon him I will spare him for a time so because yee haue wept with Esau for a blessing behold the fatnesse of the earth shall be your dwelling place by your swords and crueltie to my Saints shall you liue Cruelty of hypocrites I haue made you your brethrens seruants but it shall come to passe when you shall get the masterie that you shall breake their yokes from your neckes and assoone as the daies of your mourning are come and gone you will slay your brethren for that hath beene the thought of your mind God will surely blesse thâ—â—g â—ly and curse the wicked yet let me tell you my mind them haue I blessed and they shall be blessed but for you hypocrites which would seem to haue the little spots among my sheepe I tell you Ciuil hypocrits Grosse hypocrites Meere Atheiâ—â— Little spoâ— great spots blacke upon that I haue separated you for the day of slaughter and againe you hypocrites which are not of the number of these ciuill professors but grosse hypocrites with great spots in my congregation and yet defie my seruants which tell you of your damnation I tell you that you are in the selfe same predicament of my decree of reprobation And lastly all you Atheists which haue the blacke spots vpon you which will acknowledge no more then bruit beasts I tell you that you and all the rest are the goates that I must set on my left hand and pronounce this sentence against you Goe you cursed into hel fire prepared for the deuill and his angels there shall be weeping and gnashing of teeth for euer This Psalme is as I may tearme it an Assize or session holden of the Lord vnto
whose iudgment seat are called his holy ones such as feare him in sinceritie of heart and hypocrits such as feare him in shewe whose lips call vpon him but their hearts are far estranged from him therefore that we may profitably behaue our selues in this matter set our selues to the true consideration of the forme manner of proceeding let vs giue the summe of the whole Psalme in a plaine orderly analysis of the whole matter and the rather I take it in hand because that if I shall vnderstand the Church of God to reape benefit by it I shall proceed in the rest of my purposes tending this way for this I haue purposed to doe by the grace of God and the assistance of his spirit First to shew the changeable estate of Gods Church in outward things Secondly to discouer the lights of Prophecie which haue made these diuers colours apparent least through our corruption wee should ascribe all to fortune Thirdly Due performance of his promises in making all things worke together for the good of his Church and children whereby all doubts that might spring out of the two former are fully resolued and God prooued most wise in disposing of all things and most true in foretelling of all future accidents Fourthly Because the most liuely colour of Gods Church in this world is affliction to laie down a discourse of that whereby euery faithful soule may see what dammage it is to the profession of Christ Fiftly Because affliction is the worst estate of Gods Church I will shew that it is a more happie estate then the best estate in the world Sixtly To drawe men from the confidence of the world and from that vaine conceite of religion as the discontentedst life in the world I will plainely shew that the world and all the excellencie of it can not giue a man content in all his wants ioy in all his sorrowes neither to reach vnto eternitie and therefore men shall find the issue thereof nothing but vanitie and vexation of spirit and that their onely happinesse consists in the feare of God and keeping of his commandements Seuenthly To take away all Balams wishes and the perswasion of hypocrites wee will shewe what the Lord requires for the attaining of true happinesse Eightly Wee will lay downe the true triall of our estates least with hypocrites we build the spiders house and so be swept down with the besome of Gods wrath with hypocrites throwne downe into hell Ninthly Wee will laie downe Gods admonition to all whose case is not desperate that they looke to themselues whilest the gracious call of the day of the Lords visitation is vpon them that they be reclaimed Lastly wee will shew the comfortable invitation of the Lord to euery one that is hungry and thirstie for the bread and water of life Wherewith wee wil ioyne Gods awaking of euery sleeper to stand vp from the dead that Christ may giue him light And because many deceiue themselues this shall be the conclusion that after the light hath appeared how they ought to walke vntil the day starre of righteousnesse hath guided them to the place of all blisse and happinesse These things haue so inflamed my heart that I would faine haue the fire break out and yet my yeeres make mee with Elihu to say I am yong in yeeres and many about mee are ancient Therefore hitherto haue I doubted and still am afraid to shew mine opinion for it beseemes youth to say the dayes shall speake and the multitude of yeeres shall teach wisedome neither blessed be God need I to speake because I haue waited till the ancient haue spoken and yet perceiue that they haue found out no matter to comfort good Christians and condemne the world for the world is full of their learned writings and they haue brought sufficient testimonies to prooue all truths convince all errors establish the godly and throw downe the wicked and profane yet seeing God will haue line vpon line and precept vpon precept I haue beene bold to doe something for the building vp of Gods sanctuarie Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding Therefore renouncing my owne spirit and desiring wisedome from the true fountaine I trust in God I shall not speake out of my turne nor shew mine opinion in an vnseasonable time for I confesse God hath made mee full of matter and the spirit within mee compelleth me behold my bellie is as the wine which hath no vent and like the new bottels that brast therefore will I speake that I may take breath I wil open my lippes that so I may be cased of my trauel And God grant that when I haue deliuered my hearts desire I may reioyce that God thereby is glorified his Church edified poore Christians comforted and my owne soule saued when I shall come to giue vp my accounts to my God that bestowed his talents vpon mee to trade withall vnto his comming and therefore in confidence that God wil accept of my poore desire and that it shall not be in vaine I offer this as a pledge of the rest But to returne againe to our former subiect the partes of this Psalme are in number two The comming of the Iudge and his order of proceeding the comming of the iudge to the seauenth verse his proceeding in iudgement in the rest V. 1 The comming of the Iudge laies downe his excellencie and power his excellencie in the two first verses His excellency consists in his authoritie and maiestie his authoritie in the first verse a great commander for he is the God of gods and the Lord of lords And the manner of his commanding is forcible for it is but speaking and calling and at his word heauen and earth obey 2. The extent is exceeding large for it is from the rising of the sunne vnto the going downe thereof and therefore when the Lord shall come to iudge both quick and dead hee shall not extend his authoritie beyond his commission V. 2 The Maiestie of this Iudge is described in the 2. verse first from the subiect place Sion which greatly magnifies the Iudge for Sion is the perfection of beautie and therefore the very appearance of the Iudge shal dazle the eies of all beholders 2. From his effect in these words hath God shined therfore shal Sion reioyce for this honour and all that dwel in Sion shall lift vp their heads for the day of their deliuerance drawes neere but the wicked which are strangers in Sion and Alliants from the common wealth of Israel without God and without Couenant shall be taken at vnawares to their euerlasting confusion and this is the Iudges excellency his power followes V. 3 The power of the Lord is declared 2. prooued declared verse the third by two effects first God shall come it is no rumour or flying tale inuented to terrifie the world withall but it is most certaine as though it were alreadie done secondly God
credentes in gratiam reoipere eosque perseuerantes ad finem vsque saluos facere in Christo propter Christum per Christum impenitentes vero infideles in peccato sub ira relinquere atque damnare tanquam alienos à Christo that is I will receiue vnto my grace and mercy all that repent and beleeue perseuere and continue vnto the end in thorough and for my Christ On the contrarie all that are impenitent infidells leaue them in their sinnes to their euerlasting condemnation and both these are peremptorie The third decree is to be found in the Church militant that is Volo omnia media ad resipiscentiaÌ„ fidem necessaria sufficienter administrare c. I will decree all meanes necessarie to repentance and faith and sufficiently and effectually administer them c. Fourth and last is of euerie singular person which belongs to the opening of the books at the day of iudgment speciall or generall and this is all that he can say for Gods decree And because wee are come to his first decree which is that which he presseth in all his book we wil shew that when he hath pressed all his arguments he prooues no more then Christ to be the cause of redemption but none of election Ephes 1.4 Elegit nos in Christo he chose vs in Christ v. 6. he accepted of vs in his beloued Rom. 8.39 2. Cor. 5.16 the argument is framed thus If God can will any to haue eternall life without respect of a mediator then can he giue eternall life without satisfaction of a mediator but this is impossible Secondly if God can loue no man but in Christ then can hee elect no man but in Christ for he elects none but those which he loues These and all other places concerning Christ the redeemed in Christ Christ a meanes of election but a principall cause of redemption are thus to be answered Christ is either considered as a means appointed of God or as a principle and proper cause in the first he is subordinate in the second supreame as a meanes appointed of God so he is subordinate to Gods decree of election and therefore neither as cause nor meanes nor condition goes before the decree but as Christ is considered in redemption he is the principall supream and maine cause of all that come within the limits of redemption we are chosen in Christ not to be elected but redemed not as the cause of election but as meanes appointed of God in our election yet a meritorius cause of our saluation and redemption so then it is most true that God elects no man but in Christ loues saues and redeemes no man but by Christ in the one the cause in the other the effect So then election can not presuppose faith in Christ remission of sinnes by Christ renouation of the spirit and perpetuall assistance because they follow election the cause of redemption and redemption the cause of all these So then while Arminius disputes his decree in redemption he commits these errors first he makes the cause to follow the effect as election to follow redemption secondly he makes Christs loue in redeeming to be the cause of Gods loue in electing thirdly he makes the meanes appointed for the ende to goe before the end it selfe fourthly hee makes the fruits of redemption as faith remission of sinnes renouation by the spirit perseuerance c. occasions antecedent to Gods decree of election So that these shal be no fruits of our election which if he graunt on the contrarie then must they as occasions follow our election for the fruit is no wayes before his cause neither any occasion why the cause should produce them fiftly though he denie it yet he must confesse that these occasions as they are holden of him must be causes for Gods decree to saue vs by Christ by faith by repentance by remission of sinnes by renouation by perseuerance in weldoing what are these but causes of eternall life I am sure saluation is giuen vnto Christ as a meritorious cause Arminius forgets him selfe when he saies we are chosen in Christ as a meritorious cause for so his occasion at vnâ—wares slips into a cause so in Christ to all the rest These then going before Gods election to left and saluation can no wayes be considered but as causes and indeed his words sound so much when he saies we are chosen in Christ not as a meanes but also as a meritorious cause of what effect I beseech you if he say of redemption then we are all of one mind but if he say of election then we reiect him but his meaning is we are chosen in Christ as a meritorious cause of that choice and so the occasion was not taken from thence but the true and onely cause Many other absurdities followe from this but I passe them ouer and yet before I ascend to the next step let me tell you how Arminius contradicts himselfe First hee saies that the subiect of election is man fallen but how can that be seeing no men are elected before they be in Christ I am sure that he dare not denie but that they were sinners before they were in Christ and therefore they were elected before they were elected Secondly he saies that we are elected in Christ as a redeemer and yet Christ is a redeemer before we be in him for application followes redemption Againe both man fallen man to be redeemed are all alike and Christ is equall to all where then is election Thirdly a man must be in the Church before he can be of the number of the faithfull and vntil he be faithfull he cannot be elected therefore election comes after the fall redemption and the Church Fourthly a faithfull man may fall and so election may change and therefore no certaine election but of singular persons Thus then the first subiect of election that he can finde is either a faithfull person or a singular person so that it is lower then the Church redemption or the fall And hee may as well begin with the creation of the world as with any of these three for all are but media precedanea and though some of them shewe more iust occasion for election or reprobation yet the proper subiect by his doctrine cannot be found out vntill we come to the consideration of a man as a beeleeuer or an infidel neither here is it fixed but it must skip againe to a singular person for saith hee that former decree is rather qualitatum then personarum of qualities then persons so that he is vncertaine in all his notions The next steppe that we ascend vnto Homo peccator the fift step in ascending is man fallen where God shewes these attributes First his holinesse in that the Lord was free from all fault Secondly his iustice whereby he beeing most iust in himselfe cannot but execute iustice as in wel-doing to them which doe well so in inflicting
though by their fall they became miferable and so might haue receiued mercie yet because they sinned against the holy Ghost their sinne was vnpardonable and vncapable of mercie Leaue we the Angels and come to men where more especiall communication is to be obserued from the diuine wisedome of God First Men set forth goodnes 〈◊〉 and mercy God did communicate with them infinite goodnes but it must be receiued by a rule of iustice Doe this and thou shalt liue and also a commination of the losse of it But if thou doe not thou shalt die the death here no man communicated with God in obseruing of the Law and therefore could there not be found in man any rewarding iustice as was found in the good Angels so that man was now for euer put out of the possession of happinesse by the Law of God and if euer he receiue this happinesse againe it must be by mercie O therefore for the loue of God you Papists consider this one thing That man is not now to be saued as the Angels are in heauen and therefore denie all your workes if it were for no more then Adams sinne for now will he haue it vnder the condition of mercie Man then hauing put himselfe out of Gods fauour and not by a sinne against the holy ghost may be receiued vnto mercie So here is a fit subiect for God to shew his goodnesse iustice and mercie and where he had decreed the manifestation of his mercie it shall appeare when he hath sent his Sonne gathered his Church and ingrafted euery faithfull soule into the mysticall bodie of this Sauiour Againe where he hath decreed the manifestation of his iustice it shall appeare in all those that are passed ouer of Christ and haue not his blood sprinkled vpon them This shall make all spirituall Egypt euen at the midnight of their miserie to crie out most lamentably but Israel shall then receiue the best Iewels costly attire and euery pretious thing that heart can wish I should follow Arminius in the rest but because I heare some other are about it that are worthie men I breake off for I confesse that I was drawne vnto it by considering how many runne after Arminius If the learned of the Land shall approoue this which I haue done and no others shall haue taken it in hand I will be readie to stand at their command to proceede in the rest And I can not but breake out to blesse and praise God that hath lately raised vp such worthie Bishops the true Defenders of the Orthodoxall truth and resolute enemies to all that oppose it I am at their command to stay or goe forward and if I haue slipped in any thing for I confesse my ignorance may soone draw me into error and error may plunge me in heresie it selfe I am willing to heare any and yeild presently but I hope it is the truth and then it will stand We haue great cause to bewaile the miseries of these wretched times in which Atheisme clouds of heresie worldly policie fasly so called beeing indeede little better then plaine villenie and temporizing haue like a canker fretted out the very heart of pietie they are but a few which seeke to search out the certaintie in matters of Religion or which care to haue established hearts and know precisely which is the true God Baal or the Lord. We had rather halt betweene two opinions that so we may be for all times then vndergoe the labour of gayning aduised resolution Some slippe into Poperie beeing lead captiue God in iustice sending them strong delusions by those false brethren which are priuily crept into euery corner through the remissenes of these euill times Others runne headlong to prophannesse and that which is of all other the worst luke-warmenes This brings in want of loue to the truth and want of this heresie so that we may well say except the Lord of hosts had reserued vnto vs euen a small remnant culling out as it were one of a citie and two of a Tribe as the shepheard taketh out of the mouth of a lyon two legges or a peece of an eare according to the election of grace we should long ere this haue beene as Sodome and like vnto Gomorrha we had bin as it is said of a cursed tongue a very world of wickednes And surely except the good Gouernours and Shepheards of our Land be vigilant and carefull we shall not so much haue the sheepe in the mouth of the lyon as the Shepheards themselues and then woe be to the flocke It is reported that Beza conferring with Arminius and seeing in his young yeares such ripenesse of wit brake out into these words Goe thy way for I am fully perswaded that thou wilt either prooue an excellent instrument of Gods Church or a most pestilent heretike which prophesie we see now come to passe God deliuer our Shepheards out of his mouth and establish them in soundnesse of doctrine that so the silly sheepe may not be deuoured by their owne Pastors Propositions 1 Gods will his glorie 2 His glorie is his goodnesse 3 His goodnesse is all his attributes 4 His attributes are his vertues 5 His vertues are intellectuall and morall 6 His morall vertues are his iustice and mercie 7 All these he wills absolutely 8 That which he wills he can doe 9 That which he can doe and wills that he decrees 10 That which he decrees is done by counsell 11 That which is done by counsell is wisely done 12 That which is wisely done is for some good ende 13 That which is for some good ende hath all good meanes 14 Creation is a good meanes of Gods ende 15 The world is made for Gods ende 16 Men and Angels are made for this ende 17 Angels shew forth his goodnesse and iustice 18 Men shew forth goodnesse iustice and mercie 19 Christ is a meanes to declare Gods mercie 20 Men onely receiue mercie from Christ 21 All out of Christ are iustly condemned 22 A iust condemnation is for sinne 23 All this God hath done 24 That which he hath done he could doe 25 From both these he decreed 26 That which he decreed he purposed 27 That which he purposed respected his glorie 28 His glorie was agreeable to his wisdome 29 That which agreed with his wisdome was good 30 That which was good he absolutely willed therefore he absolutely willed all these things Obserue that the end confists not in vse but in his goodnesse and fitnesse for vse the ende of an house is not habitation for that is after the house is made now the ende is before the making of the house and therefore that a house should be good fit for habitation that is the ende though the house it selfe were neuer inhabited The world was made for man yea and that before man was existent yet that goodnesse and fitnesse which respected man was put into the creature and should be brought forth after the creation of man
hath the keyes of Dauid which openeth and no man shutteth which shutteth and no man openeth And for the sunne in the other hand they haue none for how can they hold out the Sonne of righteousnes that neuer had him in their hearts by faith they shine indeede but it is like vnto a blazing starre which seemes to mooue as though it came from a true starre indeede but alas it is in the fall and presently comes to the earth and then what is it but a lumpe of very crude matter and as cold as a stone or like glow-wormes which in the night time make a shew of fire but when a man takes them in his hands and bruiseth them they are nothing but a deale of crude rough blacke blood So these hypocrites they come from heauen like lightning by the taile of the deuill and fall to the ground and then their glorie appeares no more they were alwaies cold at the heart and therefore their shining vanisheth when the true Sonne of righteousnes appeareth to trie them Let vs then examine the hypocrite and wee shall finde that although his sword and all the weapons of his profession be ouerspread with honie yet a bee shall sting him at the last and make him know that all that honie was none of his owne but that hee had stollen it from Gods bees and therefore beeing but the waspe must be cast out of Gods hiue The fisher oftentimes when he bragges of store of fishes puls vp a scorpion in his net which becomes his death so these hypocrites they fish for heauen but the scorpion is alreadie in their bosomes which will sting them to death they hatch cockatrice egges whatsoeuer commeth from them is poyson and death they weaue the spiders webbe all their religion comes to no proofe he that eateth of their egges dieth and that which is troad vpon breaketh out into a serpent For it is impossible that all mankind being the seed of coruption and secondly the most of them the seed of the serpent should bring forth any other thing but corruption and young serpents And therefore hypocrits remaning in their former estate must needs be farre from God and all true holinesse They are not washed therefore not in Christ Secondly they are in their filthinesse therefore in themselues Not in Christ because they know not the father by the Son through the holy Ghost They are most busie with the father but alas for Christ and the spirit they cast them both off God will haue mercie and God forbid that any man should think that God meant to damne his creature but alas they are silent of his iustice Christ is little in their mouthes for the satisfaction of Gods iustice and the onely foundation of Gods mercie to come vnto them the spirit is farre estranged from them as appeares by their sanctification But let them know that Gods saithfull ones make an other kinde of demonstration then to beginne with the father first Rom. 8.1 There is no condemnation to them that are in Christ but how shall that be knowne surely by that which followeth which walke not after the flesh but after the spirit but how shall this be knowne why looke into the Gal. 5.19 to v. 24. That this may the better appeare let vs see how hypocrites pull downe the old building and reare vp the new for vntill that be gone there is no hope of a better That they would haue the old building stand it shall euidently appeare in the 7. of the Romans first if you looke vnto their mariage you shal see they will sticke to their old husband the lawe yet will they haue Christ too and therfore commit adulterie for God will but permit them one husband therefore either Law or Gospel doing or beleeuing Christ or Moses both can not stand together to make vs the spouse of Christ Secondly let vs see their seruice and obedience that they yeild vnto their husbands It is not in the newnesse of the spirit but in the oldnesse of the letter surely an hypocrite is all in the letter no iot of inward sanctification is in him but Law and Gospel speaks vnto him as a deafe man and so for power both of them are but dead and dumbe vnto him Thirdly they loue no innouations they would haue the old ordination to stand to doe and liue but now to be slaine by the law and to haue sinne made sinne indeede and haue their hearts euen bleede to the death by it that can not be indured for men naturally loue life better then death but now it is come to passe by our fall that except the Law kill it can not saue Fourthly they haue no discorning spirit to see how the Law is spirituall and they carnal fold vnder sinne for they alwaies allow that which they doe their will and doing goe together their hatred is not their doing when Paul saith hee wills one thing by Gods good spirit and by his flesh doth the cleane contrarie hee hateth sinne by the spirit and yet often is made to doe it by his owne corruption thus doth hee iustifie the lawe and and makes it good and substantiall but himselfe euill and naught when hypocrites take the law to make them good for they are iustifiers of themselues Paul by this meanes came to see that it was not he the newe man that did these things but sinne that dwelt in him and therefore hee onely iustifies not Gods law to condemne himselfe but also he makes a glorious confession that all power may be taken from himselfe and ascribed vnto the holy Ghost for his sanctification for I know that in me setting the spirit aside and therefore I meane in my flesh and corruption dwelleth no good thing for to will is present with me but I find no meanes to performe that which is good And surely reasons of this I haue many First the strength of my corruption secondly it is yoked with me and therefore beeing the stronger drawes me vnto euill thirdly I am a double person or a double man the inner and outward man which is so rebellious that I neuer liue at peace with my selfe fourthly these two haue their lawes and the outward man doth often captiuate me and make me a slaue vnto sinne and I am so sore oppressed that I must needs cry out O wretched man that I am who shall deliuer me from this bodie of death yet thanks be to God through Iesus Christ our Lord that my mind is so good vnto God and his lawe though my flesh will not as yet shake hands with sin But hypocrits are of another mind they will neither iustifie lawe nor gospel which shall condemne themselues they will not ascribe all vnto Gods spirit that is good and the rest vnto themselues they haue means enough to doe well they are Papists they can supererrogate they feele not the strength of sinne they are not yoaked to drawe contrarie waies like oxen they can drawe