and pronounce their own doome The second argument is laid down in my Text and it is drawn à communj hominum fragilitate (b) Pareus ad loc from that common frailty which is incident to all men In many things we offend all It is an unrighteous thing to deny our Brethren that tenderness which we need our selves and to judg and condemn others for those failings from which the best of men are not free (c) Inique facit qui veniam quâ opus habet alijs negat Calvin ad loc In many things we offend all We the Apostle doeth not except himself though he was an Apostle of singular holyness and of such exact strictness that he was therefore sirnamed the just (d) Euseb Eccl. Hist lib. 2. c. 1. Offend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is in the present tense and noteth assiduity and frequency as a learned writer observeth upon the Text (e) Vult assiduitatem quandam frequentiam significare Estius ad loc I shall not handle the words with relation to the percedent verse but consider them as an intire proposition and being so considered they cleerly hold forth this Observation Doct. The best of men are not so freed from sin in this life but that in many things they offend all The Proposition lyes clear in this Text so that had I no other proof the Text it selfe were sufficient but it is easy to multiply other Scriptures which hold forth the same truth I shall onely desire you to read two or three Texts of Scripture which give in evidence thereunto and then I shall proceed See what a challenge Solomon maketh to all the world Prov. 20.9 Who can say I have made my heart clean I am pure from sin Many indeed may say so boldly but who can say so truly The interrogation hath the force of an emphaticall negation So likewise Eccle. 7.20 There is not a just man upon the earth that doth good and sinneth not I hope none will be so vain as to except against these proofes because out of the Old Testament seeing St. James in my Text which is a part of the New Testament affirmeth as much In many things we offend all And lest you may think that it was onely one Doctors opinion you may see St. John the beloved disciple that leaned on Jesus his brest John 13.23 he in other words speaketh the same thing 1 Joh. 1.8 If we say that we have no sin we deceive our selves and the truth is not in us And you have St. Paul bitterly complaining of that body of sin and death that he carried about with him and should carry about with him to his dying day Rom. 7.14 ad finem The Point you see is cleer in the prosecution of it I shall observe this method First I shall shew you how beleevers are freed from sin in this life Secondly I shall shew you how they are not freed from sin in this life Thirdly I shall lay down the reason of the Doctrine for the confirmation of it Fourthly I shall shew you what is the difference between the Godly and the wicked in their sinning Lastly I shall apply the Doctrine I beginne with the first and shall shew you how beleevers are freed from sin in this life Beleevers are freed from sin in this life in three respects First Quoad vim dominandi In respect of the dominion of it The great Apostle of the Gentiles expressely affirmes it Rom. 6.14 Sin shall not have dominion over you for you are not under the Law but under Grace Sin indeed hath a being in beleevers but it doth not reign in them as formerly Though sin act the part of a Tyrant yet it cannot act the part of a King in a beleever God sending his son in the likeness of sinfull flesh and for sin condemned sin in the flesh Rom 8.3 Sin is condemned it is dead judicially It received its deaths blow in the death of Christ though it lives yet it raigneth not it hath lost its strength because a beleever is not under the Law which is the strength of sin (g) 1 Cor. 15.56 but under Grace Indeed its true that as it was said of Carthage that Rome was more troubled with it after it was subdued than before (h) Plus Romae negotij fuit cum semivictâ Carthagine quâm cum integrà Flor. by reason of frequent rebellions afterwards so a Godly man may be more troubled and vexed with sin when it is conquered then he was while it raigned But yet though it may be turbulent it shall not be prevalent It was before a King but now a Captive in him before upon a throne now in chains Sin may molest and vex even where it doth not raign What is spoken Dan. 7.12 in another case As concerning the rest of the beasts they had their dominion taken away yet their lives were prolonged for a season and time We may say by way of allusion concerning sin Its dominion is taken away though its life be prolonged for a season Now my beloved what a happiness is this and what a mercy is it that when others are under the command of every lust and led captive by every sin beleevers are freed from the commanding power of sin sin doth not raigne in them for they are not under the Law but under Grace Secondly Quoad reatum Beleevers are freed from sin in respect of its guilt Jesus Christ hath freed them from the guilt of those sins which otherwise would have sunk their souls irrecoverably to the bottome of the nethermost hell so that now there is no sin can be charged upon beleevers account Christ hath fully paid their debt of sin and therefore God cannot in justice require it of them Had the guilt of any one sin of beleevers been unsatisfied for it would have detained Jesus Christ under the power of the Grave He could never have risen from the dead nor have ascended into heaven if he had not paid the uttermost farthing of that debt which beleevers sinnes had contracted He hath so freed beleevers from the guilt of sin that their sinnes shall never be charged upon them The Lord hath laid upon him the iniquities of all beleevers Esa 55.6 And they cannot be laid upon him and upon beleevers too but are in Gods account as if they had never been committed never to be laid to their charge more Therefore it is called A taking away their iniquities Hos 14.2 And a takeing away the sins of the world Joh. 1.29 Behold the lamb of God that taketh away the sinnes of the world And sometimes it is called a blotting out transgressions Esa 43.25 I even I am he that blotteth out thy transgressions As a debt-book is crossed and the debt blotted out so God blotteth out the sinnes of his people that they shall never be charged upon their account The promise is very emphaticall I will blot out thy transgressions
broken down (p) Dr. Ed. Reynolds ubi supra Mr. Watson in his Christians Charter Sin cleaves so fast to our nature that it will never totally and finnally leave us till these houses of clay be demollished It sticks as fast to us as blackness to an Ethiopian all the water in the Ocean cannot wash it off As long as there is wheat in the field it will have chaff about it as long as there is water in the sea it will retain its saltness so sin will cleave and adhere to us as long as we live Hence the Apostle calleth it an encompassing sin (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.1 Erasmus rendereth the word Peccatum tenaciter inherens (r) Leigh Crit. Sac. A sin that doth so tenaciously cleave to us that it will not be shaken off A man may as soon shake of his skinne from his back as shake of this evill inhabitant It will dwell in us while we dwell in these Tabernacles of clay Secondly Non quoad vim inficiendi Beleevers are not freed from sin in respect of its infectious property for it not onely cleaveth to our natures but it defiles our best performances Hence sometimes duties are in Scripture called dung Mal. 2.3 I will spread dung upon your faces even the dung of your solemn feasts sc Because of the iniquity that cleaveth to them That the sinnes of unregenerate men are defiled with sin is beyond dispute their best services as they come from them are sinfull for bad trees cannot bring forth good fruit The question is concerning the services of regenerate men And indeed it is a truth concerning the best works of regenerate men Though they are not sins and hatefull to God for to affirm so were to reproch the spirit and grace of Christ by which they are wrought yet this I dare boldly say there is aboundance of iniquity cleaving even to their holy things and to their best services that are done by the concurrence and contribution of their own faculties insomuch that did not Jesus Christ their High Priest take away the iniquities of their holy things and perfume them with his sweet odours they would not find acceptance Should God be severe to mark what is amisse in our best services he would find enough in them to condemne us (ſ) Nullum unquam extitit pii hominis opus quod si severo Dei judicio examinaretur non esset damnabile Calv. Inst l. 3. c. 14. § 11. For our righteousnesses are as filthy rags and as a menstruous cloth Esa 64.6 Thirdly Beleevers are not freed from sin in this life Non quoad vim seducendi in respect of its seduceing and deceiveing power It still retaineth a power to seduce us and draw us into sinfull practises in so much that too often it salleth out that what we would and should doe we doe not and what we neither would nor should doe that we doe t Rom. 7.15 and when we would doe good evill is present with us and by this law in our members which continually warreth against the law in our minds we are too often brought in captivity to the law of sin so that we have too often cause to cry out with the Apostle Oh wretched man that I am who shall deliver me from this body of death Rom. 7.23 24. And thus I have also discovered to you how beleevers are freed from sin in this life I proceed now in the third place according to my proposed method to lay down the Reasons of the Doctrine and they are of two sorts First I shall give you a few reasons why God hath not wholly freed his people from sin in this life but suffereth them to carry about with them the remainders of corruption unpurged out while they abide in the flesh Secondly I shall also lay down some reasons why the Lord suffereth corruption so farre to prevail even in Godly men as to lead them into the acts of sin insomuch that it is true even of the best men that In many things they offend all First then Why hath not God wholly freed his people from sin in this life but suffers them to carry about with them the remainders of corruption unpurged out to their dying day I answer it may be for these reasons First Reas 1 That the power of his grace might be the more conspicuous in their perseverance Hence it is apparent that it is onely by grace they have their standing as well as their being in grace and that it is onely by the mighty power of God that they are kept through faith unto salvation 1 Pet. 1.5 It must wonderfully magnify the power of Gods grace that a spark of grace should be kept alive in the midst of a sea of corruption Secondly Reas 2 That the people of God might have matter of humiliation God was pleased to suffer the Israelites in the wilderness to be stung with fiery serpents and scorpions to humble them u Deut. 8.15.16 So while we are in this world God suffereth us to be stung with the fiery serpent of sin that we might be humble before him Paul had a thorn in his flesh and a messenger of Sathan to buffet him that he might not be exalted above measure 2 Cor. 12.7 Beza thinketh that this thorn in the flesh was inherent corruption x Concupicentiam intelligit quae teli instar nobis inhaeret Beza and that it is call'd a messenger of Sathan because he doth kindle those corruptions y Qui illas cupiditates incendit idem Thirdly Reas 3 That saints might be brought into a love with and desire after that estate where they shall be wholly freed from sin Hereby God would have us to see the difference between a state of grace and a state of glory and we shall by this meanes find heaven the more sweet to us in the end where we shall be beyond all possibility of sinning Our corruptions now as the Children of Anak dismay us and as the Canaanites in Israel they are left for pricks in our sides and thornes in our eyes that so we may the more long after that estate of glory in which sin shall be no more And so I have done with the first sort of Reasons Secondly I come now to give you an account why the Lord suffers this corruption of nature so farre to prevail even in Godly men as to leade them into the wayes of sin insomuch that it is true even of the best of men that in many things they offend all And the reasons hereof are also of two sorts viz. 1. First there are some Reasons that respect God and Christ 2. Secondly There are some that respect beleevers I shall begin with those Reasons that respect God and Christ and they are these two viz. 1. First God permits it for the glory of his power and faithfullness and 2. Secondly For the glory of his justifying grace by the righteousness of Jesus
removeing discouragements and imbondageing thoughts of fear out of the hearts of weake Christians and also for the preventing and removing of carnall confidence which may possibly arise in the hearts of others from what hath been delivered For my beloved the sins and the falls of Saints doe usually very much disturb the peace of their own consciences and they are as frequently a snare to carnall hearts to encourage them to sin and therefore it will be worth the while to resolve this question viz. What is the difference between the Godly and the wicked in their sinning between the infirmities of Saints and the falls of wicked men Godly men sin and wicked men sin and yet there is a vast disparity and a manyfold difference between the sinning of the one and the other and what that difference is I shall now discover to you First Differ 1 A Godly man doth not make a trade of sin he is not a customary sinner Though possibly he may sometimes sin over the same sin and renew the same transgression yet the soul putteh in its plea and complaint against it as the Apostle doth Rom. 7.24 where he cryes out Oh wretched man that I am who shall deliver me from this body of death It is here as in civill matters if we make our challenge or demand a custome is at an end though possibly such may be the power of the opposite party that the acts may be renewed So a Godly man putteth in his plea against sin and although possibly through his own weakness and the violence of Sathans temptations he may be once and againe overtaken with it yet he resolveth against it and prayes against it and complaineth to God of the strength of his corruptions and doth not allow himself in the least sin David professeth that he had chosen the way of truth Psal 119.30 and yet he slipt with his tongue more than once as when he answered Ahimelech the Priest the King hath commanded me a business and he hath said unto me let not any man know any thing of the business whereabout I send thee and what I have commanded thee and I have appointed my servant to such a place 1 Sam. 21.2 and faulters again with his tongue and speaketh either falsely or doubtfully when the King of the Philistims asked him whether have ye made a rode to day And David said Against the south of Judah and against the south of the Jerahmeelites and against the south of the Kenites 1 Sam. 27.10 When as his invasion was against other countreyes verse 8. Nevertheless David did not make a trade of lying for he had chosen the way of truth Psal 119.30 and he professeth afterwards in the same Psalm that he hated every false way verse 104. And this is the meaning of that place 1 John 3.9 Whosoever is born of God doth not commit sin c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not trade in sin and make it his work and his business But wicked men drive a trade of sin they devise plot and contrive sin which acts denominate them workers of iniquity They are so far from putting in a plea against sin that they will as I shall shew you afterwards rather plead for their sins and they will labour more to make excuses for them than to get the conquest over them They are so far from makeing preparation to resist the lusts of the flesh that they make provision for the flesh to fullfill the lust thereof Rom. 13.14 Wicked men by makeing a trade of sin contract upon themselves a kind of cursed necessity of sinning Sin by custom becometh as it were another nature to them d Consutudo quasi secunda quasi affabricata natura Aug. lib. 6. de music so that they can almost as soon cease to be as cease to sin Secondly Differ 2 A Godly man doth not sin with a full consent of his will he doth not yeeld a willing subjection to the commands of sin He doth not yeeld a ready and free obedience to it as to a naturall Lord but onely a forced and involuntary obedience as to a tyrant Sin cannot say of beleevers as the Centurion of his servants I say to this man go and he goeth and to another come and he cometh and to my servant doe this and doeth it Mat. 8.9 For a Saints heart riseth against the imperius commands of sin and the soul complaineth and cryeth to God for helpe against it A Godly man sinneth with much reluctancy e non voluntate plenâ sed semiplenâ his heart never cometh up heartly to the commands of sin but the evill which he would not doe that be doeth Rom. 7.19 There may be indeed a kind of negative consent in a Godly man as to some particular acts of sin into which he may perhaps be carryed forth without any open resistance as when a thing is put to the question a man that is silent may be said to give some kind of consent when he doth suspend his own vote and not openly declare his consent nor yet directly enter his dissent But yet beloved though a Godly man may be over-born sometimes and hurryed into some particular acts of sin yet he doth not directly or determinately consent thereunto It is the sad complaint and the mournfull voice of grace the evill which I would not that I doe But I doe sin and I will sin I doe work iniquity and I will work it that 's the stubborn voice of a sinfull nature Even then when a Godly man through violence of temptation is drawn to the acting of sin yet there remaineth in the will a principle of opposition against it As Jacob and Esau struggled together in Rebeccahs womb so there is constantly a spirituall struggling betwen the flesh and the spirit in a beleeving soul The flesh lusteth after the spirit and the spirit against the flesh Gal. 5.17 Now where there is this lusting and struggling against corruption there cannot be a full consent or compliance of the will with corruption I told you before that sin acteth the part of a Tyrant in a Godly man Now you know all the service that is don to a Tyrant is out of of violence not out of obedience A Tyrant hath onely a coactive power over the persons but a King besides that hath a sweet power over the wills and affections of his Subjects f His duobus differt justum regimen à Tyrannide Regi legitimo subditi libenter obediunt quicquid praeceperit Tyranno inviti obtemperant c. Pareus in Rom. 6. they love his person and delight in his service which rule though it be not alwayes true in civill governments for the unwillingness of some to obey their Soveraigne may arise from their own rebellion and not from his Tyranny yet it is most generall and certain in the state of sin which is never a King over rebellious subjects who reject its yoke and government Sin may play the
reines m Psal 16.7 You might have remained under the raign and dominion of sin and have gone on after the counsels of your own hearts to this day had not the Lord graciously turned you out of that way Oh! belsse God that hath overpowered your souls and made you willing in the day of his power to forsake your sinfull wayes so that although sin dwells in you yet it raignes not as in times past Oh! blesse God that hath given you counsell and caused you to understand aright Certainly this is no other but a beam of divine light darted into your souls certainly this is no other than a voice from Heaven that hath said unto you This is the way walk ye in it Secondly Be exhorted to admire the justifying grace of God by the righteousness of Jesus Christ When the Apostle had in the seventh chapter of the Epistle to the Romans at large complained of the remainders of sin in him of the Law in his members that warred against the law in his minde after he had cryed out oh wretched man that I am who shall deliver me from this body of death verse 24. then he is presently rapt up in admiration of the justifying grace of God by the righteousness of Jesus Christ I thank God through Jesus Christ our Lord verse 25. and then chap. 8. verse 1. he maketh that triumphant conclusion There is therefore now no condemnation to them that are in Christ Jesus A worthy divine now alive n Dr. Tho. Goodwine in his tryall of a Christians growth p. 47. in a treatise by him published observes an Emphasis in that little word now mark saith he that word now that now after such bloudy wounds and gashes there should yet be no condemnation this exceedingly exalts this grace for if ever thought he I was in danger of condemnation it was upon the riseing and rebelling of these my corruptions which when they had carryed me captive I might well have expected the sentence of condemnation to have followed but I finde saith he that God still pardones me and accepts me as much as ever upon my returning to him and therefore doe proclaim with wonder to all the world that Gods justifying grace in Christ is exceeding large and rich Thus farre the aforesaid Author My beloved this must needs extoll the justifying grace of Christ that where there is so much matter of condemnation there should not be condemnation it selfe that not onely all the sins of the elect of God before conversion are pardoned but sins after regeneration and though we run upon new scores every day yet these should be still paid and that there should be riches of grace enough and merit enough to pardon us this exceedingly advanceth the justifying grace of God and the righteousness of Jesus Christ Thirdly Blesse God for establishing grace This is indeed a great wonder that a childe of God should have so much corruption left in him and that that corruption should not destroy grace but that this heavenly plant should thrive in the midst of weeds and this spark be kept alive in the midst of a sea of corruption Our first parents had no sinfull nature in them and yet being tempted by the Devil they fell but now that beleevers who have both a tempting Devil without and a corrupt nature within should stand and not fall away this is the Lords doing and it should be marvelous in our eyes o Psal 118.23 That we should be kept by the mighty power of God through faith unto salvation p 1 Pet. 1. that we should have such strong corruptions within us warring against our souls and yet not be finally overcome by them this magnifieth the establishing grace of God Grace cannot perserve it selfe of its felfe in the midst of so much corruption We should quickly turn bankrupts and lose not only degrees of grace but all grace were it left in our own hands But that corruption that dwelleth in us and our frequent falls may teach us that it is as as necessary for God to afford us his preserving grace to continue what we had given us as his preventing grace to give us what we had not The body of sin dwelling in us may minde us that it is by grace we stand that were we left to our selves we should soon doe as our Father Adam did There is naturally the same revolting spirit in us that there was in him an aptnesse and inclination of heart ready to depart away Jer. 5.23 And we have the same enemy the same tempter to draw us away with the like temptations and in those that are not preserved by the mighty power of God these things scil corruption within and temptation without doe prevail so farre as to turn back many who seemed to begin in the spirit and to cause them to make an end in the flesh q Gal. 3.3 and to return with the dog to his former vomit and with the sow that is washed to her wallowing in the mire r 2 Pet. 2.22 It is by grace we stand (Å¿) 2 Co. 1.24 and should God but with draw the supply of his spirit and the instuences thereof from our souls we should be obnoxious and liable to all assaults not of flesh and bloud but of principalities and powers and spirituall wicked nesses in high places and open to all the furious attempts and all the fiery darts of the wicked Therefore blesse God for establishing and preserving grace Fourthly Blesse God for any disappointments that you meet withall in the wayes of sin Truly there is not a sadder judgment in the world than for God to suffer us to goe on in sin without restraint and it is as great a mercy when God is pleased to lay stumbling blocks in our way to hinder us in any course of sin It is promised as a mercy to the Church that she should meet with disappointments in the wayes of sin She shall follow after her lovers but shall not overtake them and she shall seek them but shall not finde them Hos 2.7 As satisfaction in sin is a great judgment whence that threatening the backslider in heart shall be filled with his own wayes Prov. 14.14 So disappointment in sin is a great mercy We should not therefore be troubled but blesse God when we cannot have our wills It is a mercy when carnall desires are disappointed Therefore God would have Abimelech acknowledge mercy in a restraint I withheld thee from sinning against me therefore suffered I thee not to touch her Gen. 20.6 And David blessed God for preventing his intended execution of his revenge against Naball when he said to Abigail Blessed be the Lord God of Israel which sent thee this day to meet me and blessed be thy advice and blessed be thou which hast kept me this day from coming to shed bloud and from avenging my selfe with mine owne hand c. 1 Sam. 25.32 33 34. Lastly Let us every day labour for
de vero caltu lib. 6. c. 13. Blessed Cyprian also that glorious confessor and famous Martyr of Jesus Christ saith we must alwayes confesse our selves to be sinners for whosoever shall say that he is without sin is either a proude man or a fool (ſ) Semper debemus nos confiteri peccatores nam quisquis se immaculatum sine peccato diceret aut superbus est aut stultus Cyprian And who doubteth saith Augustine that concupiscence may be lessened in this life but not consumed t Concupiscentiam quis ambigat in hac vitâ posse minui nou posse consumt Aug. And Bernard saith that the flesh is Hostis quem nec fugere possumus nec fugare an enemy which we can neither flee nor yet put to flight And elsewhere speaking concerning the remainders of sinne he saith whether thou wilt or no this Jebusite will dwell in thy borders it may be subdued but not utterly rooted out u Velis nolis intra fincs tuos habitabit Jebusaeus subjugari pocest exterminari non potest Bernard And the master of the sentences acknowledgeth that we are not so redeemed from it that it should not have a being in us but onely that it should not reigne in us x Non ab eà sic redempti sumus at non sit sed ut non dominetur Mag. sent l. 3. Dist 19. And Cajetan another learned Papist acknowledgeth that sinne is condemned but not extinguished y Dumnatum est peccatum non extinctum Casetan And Estius another Popish author howsoever he endeavour in other places to blanch thematter yet in his Commentary upon those words of the Apostle in Rom. 6.12 Let not sin reign in your mortall bodyes that ye should obey it in the lusts thereof upon those words I say he hath this note The Apostle doth not say let not sin be but let it not reign c. because as long as we are in this mortall body sin is in us and cannot be rooted out of us during this life z Non dicit Apostolus non sit sed non regnet peccatum c. quia quamdiu sumus in hoc mortali corpore est in nobis peccatum neque durante hâc vita extirpari potest Estius in Ep. ad Romanos And elsewhere the same author acknowledgeth that this is the constant Doctrine of the Fathers that a man cannot live without sin a Doctrina haec adco constans est apud patres ut passim affirment hominem non posse vivere sinc peccatis c. Estius ad 1 John 1.3 Thus I have shewed you how contrary this opinion is to the Scripture how contrary to experience of beleevers how contrary to the nature of grace and sanctification and how contrary to the suffrage of antiquity yea to the concessions of some of our Popish adversaries I need not spend time in answering the cavils of those who assert that perfection and absolute freedome from sin is attainable in this life There have been hints enough given already in the foregoing discourse to overthrow the most considerable of them Should I therefore goe about to answer them particularly I must of necessity speak over many of the same things again which have been already delivered but that I presume will be a needless trouble both to you and to me Therefore I forbear Onely I cannot but take a little notice of one Text of Scripture upon which though it be a pretious golden foundation a late Author b Dr. Tho. Drayton late Minisier of Chilwark in the County of Wiles in his Book entituled the Proviso of the Promises hath built much hay and stubble It is that of the Apostle in 2 Cor. 7.1 Having therefor these promises dearly beloved let us cleanse our selves from all fi lt hiness of the flesh and spirit perfecting holyness in the fear of God From which words the aforesaid Authour inferreth his Doctrine of perfection and freedome from sin in this life But how little strength or solidity there is in his inference will easily appear For his whole discourse runneth upon a wrong supposition and therefore the foundation being so feeble the superstructure may casely be overthrowne Now the supposition that he goeth upon is this that perfect cleansing c. is made a condition of the promises and hence he inferreth that if absolute freedome from sin be not attaineable the condition of the promises is impossible and conomine unjust But my beloved first his supposition is false for had the Apostle made perfect cleansing the condition of the promises he would not have said having these promises but rather if ye would have these promises The Apostle supposeth an interest in them and from thence he inferreth duty not as a condition to obtain an interest in them but as a fruit or expression of our thankfullness for an interest already obtained Besides Dato sed non concesso supposeing but not graunting that perfect cleansing is a condition of the promises the inference is a meer non sequitur it doth not therefore follow that the condition of the promises is eo nomine unjust because impossible For God requireth no more than once he bestowed upon us and we have lost it through our own default This perfect purity we had once in Adam Eccl. 7.29 God made man upright but he sought out many inventions and therefore our inability to obey doth not take away Gods authority to command God doth not lose his right to command though man hath lost his power to obey Our impotency doth not at all dissolve our obligation Perfect cleansing is never the lesse our duty for our inability to attain it here Again Gods commands are not measures of our strength We cannot draw a good argument a mandato ad effectum from what God commands to what we can doe Things are thus expressed saith one for another purpose to shew Gods right to convince the creature of weaknesse to shew us our duty that mans endeavour is required and that we should doe our ut most to convince us wherein we have failed c. c Mr. Manton on James p. 177. But this may suffice to have been spoken to that use Secondly Use 2 The next use which I shall make of this point Caution shall be an use of caution and this use will concern both Sinners and Saints First It may be applyed by way of Caution to sinners to prevent the ill use they may make of this Doctrine To sinners and there are two words of Cautionary advice which I would speak to them the Lord also speak them home with power to their hearts or else all that I shall speak will be in vaine First Let them take heed how they imbolden themselves to sinne by the falls of Saints which are recorded in the Scripture Secondly Let them take heed of insulting over the Godly because of their failings I begin with the first First Cauti 1. Let them take
from the wrath to come yet their very infirmities have caused them to tast deeply of the cup of Gods fatherly displeasure and exposed them and their familyes to sore afflictions in this life God thereby evidencing and declaring to the world his impartiality his hatred against sin wheresoever he findeth it and his faithfullness to his own people in chastening them here that they might not be condemned with the world 1 Cor. 11.32 Now friends if you will be bold to partake of their sins it is just with God that you should also partake of their sufferings You may not promise your selves an immunity from the like sufferings if you indulge to your selves a liberty to commit the like transgressions Thirdly The Scriptures also record other things of the Saints that are more worthy your imitation than their sins You may read of of the meeknesse of Moses as well as as of his passion of the holynesse of David as well as of his infirmities the patience of Job as well as his impatience in cursing his day of the courage and boldnesse of Peter as well as of his cowardise in denying his master in a word you may read as well of the graces as of the corruptions of Gods children Surely it would be your wisdome to observe what is commendable in them and rather to imitate them in their graces than in their sins to observe what was excellent in them and to make that a patern for your imitation Secondly Cauti 2. Let sinners also take heed how they insult over the Godly because of their fallings If a professour of religion doe but slip how doth the world presently condemne him for an hypocrite and even while themselves lye and wallow in sin and allow themselves in all manner of ungodlyness how doe they insult over the Saints for their failings and infirmities These be your Puritans your precisians your Holy Brethren your Saints they are all a company of hypocrites and meer pretenders to Saintship c. Now that you may see the sinfullness hereof Consider First The Children of God are sanctified but in part in this life Though in regeneration the new creature be made partaker of the Divine nature yet the Old man is not utterly abolished In conversion corruption is mortifyed but not nullifyed sin is conquered but not extinguished The children of God when they become Saints doe not cease to be men when they receive the Spirit they doe not by and by wholly put off the flesh but the flesh still lusteth against the spirit Gal. 5.17 and the law in their members warreth against the law of their minds and too often bringeth them into captivity to the law of sin Rom. 7.23 Therefore in insulting over them for their failings you sin against God and wrong the generation of Gods children f Psal 73.15 Secondly If thou didst reflect upon thy selfe thou wouldest find more just cause to condemne thy selfe than them Doth sin dwell in them why it reignes in thee Doe they sin through weaknesse thou sinnest through willfulluesse Doe they sin through infirmity thou sinnest through presumption Are they sometimes overtaken with a Temptation thou many times goest forth to meet a temptation and rather than fail thou wilt turn Devill and tempt thy selfe Thou hypocrite doest thou judge thy Brother for the mote that is in his eye when thou hast a beam in thine own eye Mat. 7.3 Surely if thou wer'st better acquainted with thine own heart and was 't thou not a stranger at home thou wouldst not be so busy abroad Thirdly Know this that in judging the children of God thou condemnest thy selfe Thou art inexcusable oh man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy selfe for thou that judgest dost the same things Rom. 2.1 In censuring thy Brothers infirmities thou dost but aggravate thine own impieties g Turpe est Doctori cum culpa redarguit ipsum If his mote seem so big in thine eye how great thinkest thou will thy beam appear in Gods eye another day Assure thy selfe that with what judgment thou judgest thou shalt be judged and with what measure thou metest it shall be measured to thee againe Mat. 7.2 and think not this oh man that judgest and condemnest the people of God for their infirmities and art thy selfe guilty of grosse enormities that thou shalt escape the judgment of God Rom. 2.3 Thus much by way of Caution to sinners to prevent the ill use which they may make of this Doctrine Secondly This Doctrine may be also improved by way of Caution to Saints Caution to Saints First Let them take heed and beware of pride If at any time your hearts begin to swell with pride then minde your corruptions When you begin to be exalted above measure by reason of strength of parts or eminency of grace think upon your infirmities and let this thorn in your flesh prick the bladder of your pride Surely the best of us have enough within us to pull down the pride of our hearts when we are with the Peacock proud of our gay feathers let us look upon our defiled feet and be humbled Alas what have we to be proud of We have nothing of our own but sin As for our gifts and graces we may truly say of them as the young man did of his hatchet alas master it was but borrowed h 2 King 6.5 Or in the words of the Apostle what have I that I have not received and if I did receive it why should I boast as if I had not received it i 1 Cor. 4.7 When therefore the sense of grace at any time lifts us up let the sense of corruption lay us low Certainly there is more of sin than of grace more of the flesh than of the spirit in the holyest man upon the face of the earth As there are more weeds than flowers in the best garden so there is more corruption than grace in the best soul our natures being stepmothers to grace as the earth is to flowers and naturall mothers to lust as the earth is to weeds and the best men alive have cause to complain that in them that is in their flesh there dwelleth no good thing And certainly let men be never so gracious they have infinitely more matter of humiliation through the abundance of corruption remaining in them than of pride and exaltation for the eminency or strength of grace there is more in their sins to humble them than in their graces to lift them up especially if we consider these three things First The sins of Saints are of the same nature with the sins of wicked men What though sin doth not raign in Saints It remaineth in them still and is it ever the lesse sin because it doth not raign Certainly there is the same violation of Gods Law the same contrariety to Gods holy and Heavenly nature the same disobedience to the will of God in the sins of Saints as in
the sins of other men As a man cannot give the greatest sin a worse so neither can he give the least a better name than sin I know no difference at all in nature between the sins of the Godly and the wicked there is indeed a difference in their persons the one is regenerate the other unregenerate but sin is sin still in both though it raign in the one and not in the other Surely this is a very humbling consideration to the people of God Secondly The sins of Saints as they are of the same nature so they are of the same desert with the sins of wicked men All sin is in its own nature damning and that sin doth not prove damning to the Saints is as one observeth k See Mr. Tho. Case Elias Abatement or corruption in the Saints p. 107. 108. not from the sinfullness of their sin but from the greatness of Gods mercy not from the nature of their sin but from the goodness of Gods nature And should not this be matter of deep humiliation to the Saints of God Thirdly Consider yet further that that their sins are in some respects more hainous than the sins of other men and that upona five-fold account First God is more dishonoured by their sins than by the sins of other men It is a greater dishonour to the master of a family if those of his own household walk disorderly than if those that are strangers or have no relation to him walk disorderly So in regard of the neer relation that is between God and his people their sins redound more to Gods dishonour than the sins of those that are strangers to him Secondly Religion suffereth more reproach by their sins than by the sins of other men The mouthes of the sonnes of Belial are thereby opened to reproach the wayes of God Sins of professours will be cast as dirt upon the profession it selfe l Ecce quales sunt qui Christum colunt Salvian de guhern dei lib. 4. Professours are in the highest orb in the Church and if their motion be irregular it is much noted How sad is it that wicked men should make a rod of the sinnes of Saints to lash Religion with Thirdly There is more unkindnesse in the sins of Saints than in the sins of other men Hence it is that their sins are said to grieve the Holy Spirit of God m Eph. 4.30 Res est delicata spiritus Dei. Tret It goes neerer the heart of God when his people sin against him than when other men sin against him The sinnes of others provoke God to anger but the sins of saints doe grieve his spirit n See Mr. Burroughs Gracious spirit p. 186. Siants are the objects of Gods speciall love and therefore it must needs be grevious to the Spirit of God that they should offend him The more a man loves a wife or a child or a friend the more doth he take any unkindness from them to heart So when Gods own people offend it goeth neerer his heart than when others offend for there is more unkindness in their sins Sins in Gods people are far more irksome and grievous to his Spirit than sins in other men See Jer. 32.30 The Children of Israel and the Children of Judah have onely done evill before me from their youth c. The Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they alone or they onely have been sinners before me as if God did not take notice of the sins of other Nations o See Mr. Manton on James p. 150. Israel Gods portion whom he had avouched to be his people are the onely sinners Indeed a wound is deeper by how much the neerer the hand is that strikes it What thou my sonne p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Caesar to Brutus when he saw his hand amongst the rest stretched forth against him By how much the more kindnesse men sin against by so much the more unkindnesse there is in their sin Psal 55.12 David complaineth It was not an enemy that had done this but it was thou my friend and my equall and my companion The friend wounded more than the sword To sin against kindness is the greatest unkindness What Absolom said to Hushai 2 Sam. 16.17 the same may God say to a sinning Saint Is this thy kindnesse to thy friend This should be a soul-humbling consideration to the people of God that every sin they committ is an unkindnesse done to a kind God Fourthly there is more unfaithfullness in their sins than in the sins of other men For they are Gods covenant-people the vowes of God are upon them they have given themselves up to God in Covenant and God expects better things from them God speakes confidently concerning them Surely they are my people Children that will not lye c. Esa 63.8 God confideth in them and therefore for them to be unfaithfull for his Covenant-people to forsake his Law and break his Commandements this must needs be very hainous Lastly Saints are advanced to a more excellent state than others are and this aggravates their sins and makes them exceeding and above measure sinfull God hath a speciall interest in them Tit. 2.14 Exo. 19.5 Deut. 33.19 they are his peculiar people his peculiar treasure above all people in the world and therefore their sins must needs be much more hainous than the sins of other men Hence God complaineth of the provoking of his sonns and daughters Deut. 32.19 A late eminent Divine compareth sins in the people of God to a stain in a piece of Cambrick or Lawn q Mr. Burroughs on Hoseah vol 2. p. 179. which are easily seen Indeed wicked men are if I may so speak of a courser threed their heart is little worth and therefore though they are sullyed or defiled that is not much taken notice of even as a spot in a piece of sackcloth is not so much observed as a stain in a piece of fine linen But now the Godly are renewed after the image of God and therefore a spot in them is exceeding bad And thus you see in many respects sins in Saints are more hainous than sins in other men Let these considerations take you off from pride and cause you to walk humbly with your God And so much for the first word of Caution to Saints Cauti 2 I shall give you the second in the words of the Apostle Let them that stand take heed lest they fall 1 Cor. 10.12 and to that purpose in order to their preservation from falling let them be perswaded to follow these Directions First Let them be watchfull Dircti 1 Beloved we know not whither our corrupt hearts may carry us before we dye Let us not therefore be secure we have natures that may prompt us to the foulest sins that ever were commited Peter was not jealous enough of his own heart when he told Christ Though all men forsake the yet I will not nay he went further
yet and promiseth Though I dye with thee I will not deny thee Mat. 26.33 25. and yet Peter did both he both forsook him and denyed him and that with a curse and an Oath verse 70 72 74. Had Peter known his own heart better he would have been lesse confident Truly good men doe not know whither the corruption of their hearts may hurry them before they dye nor with what impetuous violence they may be drawn to sin should God leave them to themselves Christ therefore forewarneth his Disciples Luk. 21 34. Take heed to your selves lest at any time your hearts be overcharged with surfeting and drunkennesse and the cares of this life c One would think this a strange exhortation and an uselesse caution to such good men as they were Yet our Saviour knew that they had the seeds of those sins in their natures which he forewarned them of and the feeds of the same yea of all manner of sins are in our natures as well as theirs and therefore we had need take heed of security and keep a jealous eye over our own hearts especially if we consider that security layes us open to temptation and when we apprehend least danger our danger is greatest Sin and Sathan are ever watching their opportunity to doe us mischief and they have most advantage against us when we are most secure and at such a time it is just with God to let sin and Sathan loose upon us to affright us out of our security If we are secure we grieve the holy spirit of God and tempt him to leave us to the temptations of the evill spirit and the Devill watcheth for our slumbering and lyes at catch for us that he might take us napping We are never more in danger to become a prey to this roaring and devouring Lion than while we lye sleeping at his feet The Devill watcheth that he might ensnare us Oh! Let us keep an holy watch lest we be ensnared by him The Devill keepeth a crafty and malicious watch Oh! Let us keep an holy watch Learn for shame of the Devill said holy Latimer to watch seeing he is so watchfull Let us be awakened out of a sleepy security to a religious watchfull jealousies over our hearts Let them who thinke they stand take heed least they fall as certainly they shall though they seem to be pillars as Peter did if they stand upon their own legs and not upon his that are as pillars of marble set upon sockets of fine Gold Cant. 5.15 Secondly Direct 2 Let them carefully shunne the occasions of sin It is true I confesse our sinfull hearts would put us upon the commission oâ— of sin if there were no occasion presented But yet it is as true that occasions doe strengthen corrupt nature as the Philosopher tell us that acts doe strengthen habits The occasions of sin doe as it were awaken corrupt nature What else can be the reason that a man who did not think of sin before upon an occasion persented should presently have a motion to commit it Therefore be not over bold in ventureing upon the occasions of sin Those that carry Gunpowder-natures about them had need beware not onely of fiery darts but of the least sparks r Mr. Manton on Ja. p. 4. 69. Christ teacheth us to pray Lead us not into Temptation (Å¿) Mat. 6.13 Surely the way to be kept from temptation is to keep at a distance from the occasions of sin To pray Lead us not into temptation and then to rush upon the Occasions of sin is all one as for a man to pray that he may not be burn't and as soon as he hath done to thrust his fingers into the fire Surely we shall never overcome temptations unlesse we turn from the occasions of sin A sad examle of this we have recorded by St. Augustine t Aug. Confes lib. 6. cap. 8. of one Alipius who was by the importunity of friends prevailed with to be present at the Gladiatory-games of the Romans but being there resolved to keep his eyes fast all the while so that though he was present in body yet he might be absent in heart but upon a great shout that the people gave at the fall of one of the Combatants he opened his eyes and so became an approver of that bloudy and barbarous spectacle Gods children are bound to abstain from the appearance of evill 1 Thes 5.22 The Nazarites that were commanded to abstain from wine were also forbidden to touch the very husk of the grape Numb 6.3 4. And it is observable Hos 2.16 17. that God would not be called Baali but Ishi Thou shalt call me Ishi and shalt call me no more Baali For I will take away the name Baalim out of her mouth and they shall no more be remembered by their name Why what hurt was there in that word Surely none at all in the word it selfe The word is a very good word and hath a very good signification and as a late writer hath observed u Mr. Jer. Burroughs in his Lectures on Hosea p. 549. It is as proper to God as any word that can be given him by the Church but that God did forbid it here for it is no more when the Church calleth God Baali than if the Church should say O God that art my Lord and my husband who art to rule and govern me Yea and we doe find that God giveth himself this name Es 54.5 Thy maker is thy husband the word that is rendered husband is in the Hebrew Baali Why then is the use of the word to be taken away why because they had abused the word and given it to Idols x ibid p. 556. Therefore God promiseth that he would take away the name out of their mouthes that they might have no occasion of returning to Idolatry That they might be kept from Idolatry they must not so much as mention the name of Idols So Deut. 25.13 14. Thou shalt not have in thy bag divers weights a great and a small Thou shalt not have in thy house diverse measures a great and a small Why may some say was it such a great matter for a man to have a great and a small weight in his bag and a great and a small measure in his house The thing in it selfe was not great so they did not buy and sell by these weights and measures But therefore God forbids them to have the one in their bag the other in their house lest the having them there should prove a temptation to them to bring them also into their scales and into their shops to buy and sell by them God would have us keep off from the occasions of sin The best way to prevent falling into a Pit is to keep farre enough from it so the best way to prevent falling into sin is to keep farre enough from the occasions of it Thirdly Direct 3 Let them look well to their company Avoid intimate familiarity
Lust will never compound but to your infinite disadvantage if not to your destruction The snares of sin and Sathan will in the end prove chaines of darkenesse Fourthly It remaines therefore that it is your best way to make resistance As yeelding and compounding is the way to ruine so resisting is the way to overcome If you make a vigorous resistance Christ will help you to put your feet upon the necks of those lusts that warre against your souls and you shall be more than conquerours through him that loved you and gave himself for you Now in resisting the risings of of sin let me advise you to follow these rules First Resist speedily Don't stay too long before you begin the fight Many times men stay so long before they begin that they are vanquished before they fight Therefore resist the first appearances of corruption give no place to the least temptation oppose sin in the birth crush the Cockatrice in the egge It is easier to keep an enemy out of a Countrey than to beat him out when once he is gotten in so it is easier to keep out sin than to beat it out Dangerous diseases may be stopped in time which will afterwards prove incurable d Principiis obsta serò medicina paratur Cum mala per longas invalueremoras Ovid. Sin if it be timely resisted may probably prove no more dangerous to us than the Viper proved to Paules hand when he shook it off into the fire and it did him no harme e Act. 28.5 But if we give way to it and doe not resist it in the first motion it will be hard for us to suppresse it afterwards Doe you therefore to your sins as Pharoah gave command to be done to the Israelites male-children he would not stay till the children were grown up to years but commanded the Midwives to slay them as soon as they were born This was a cruell act in him but thus to deal with your sins will be a mercifull act in you to your souls What therefore Pharaoh did cruelly against those poor children doe you prudently against your sins kill them when they are in the birth That 's the first rule Secondly Let your resistance be universall you must resist all sin every false way You must combate with all though you can conquer none as you should and would True hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kinde You should not therefore while you frown upon one sin smile upon another and while you thrust some out of doors hug others in your bosome Thirdly Enter not into a parly or treaty withsin but maintain the conflict Sin is such an enemy that you must either kill or be killed This conflict is of such a nature that there should not be a treaty of peace nor a cessation of armes all your life long f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly Resist in the strength of Christ Goe not forth in your own strength but in the strength of the Lord and the power of his mights g Ephes 6.10 Fetch in divin strength and assistance act faith upon the death of Christ for the killing of sin in you and by prayer call in divine helpe So much for the fifth direction observe the first rising and stirrings of corruption and resist them Sixtly Direct 6 Possesse your hearts alwayes with apprehensions of Gods Presence and set the Lord alwayes before you and walke as in his sight It was the grave advice of a Philosopher to his friend h Seneca to his friend Lucilius that he should alwayes imagine some severe Cato or some other person eminent for vertue to be alwayes present with him as overseer and censurers of all his actions that hereby he might be keept within compasse and restrained from vice And indeed there is much in the eyes of men to keep men from breaking forth into sin yea the satyrist tells us i Juvenal that Maxima debetur pueris reverentia a man would not commit a grosse sin in the presence of a child Is not then the pierceing and all-seeing eye of a sin-revenging God much more sufficient to lay a restraint upon your spirits and to cause you to stand in awe and not to sin Certainly this would be a notable meanes to preserve you from breaking forth into sinfull practises did you but seriously consider that all sins are committed in the presence of a sin-revenging God who is able to look the soul of a sinner into Hell with the rebuke of his countenance k Psal 80.16 Seventhly Direct 7 Labour to possesse your hearts alwayes with the feare of God I mean not a servile but a filial feare of God This hath a wonderfull influence upon the heart to preserve it from backsliding as may be gathered from Jer. 32.4 where you have a promise in these words I will put my fear in their hearts that they shall not depart from me Hence that precept Psal 4.4 Stand in awe and sin not Indeed this holy fear of God is as a golden bridle to the soul when it would runne out to any evill It is like banks to the sea which keepeth in therageing waves of corruption when they would overflow all And therefore in scripture you have these two put together fearing God and eschewing evill Job 1.1 8. Yea you shall finde that Eschewing evil is not only put as an effect of the fear of God but it is put into the definition it selfe of the fear of God the fear of the Lord is to hate evill Pr. 8.13 Lastly Direct 8 Look up to Jesus Christ with faith flameing out in prayer His eye is wakefull enough and his arme powerfull enough to preserve you There is a spring of strengthening grace in Jesus Christ Therefore when you have the greatest strength of grace in your selves yet look beyond your selves unto Christ and say still as Jehosaphat did when he had that great strength of men viz. an army 500000 strong Lord we know not what to doe onely our eyes are unto thee 2 Chron. 20.12 And then be your temptations never so violent your corruptions never so strong yet remember what the Lord said to Paul 2 Cor. 12.9 My grace is sufficient for thee sufficient to subdue thy corruptions sufficient to secure thy heart against the volence of Sathans temptations Therefore look up to Christ commit your way unto him and watch and pray that you enter not into temptation l Mat. 26.41 So much for the use of Caution Thirdly Vse 3 I come now to an use of exhortation Exhor Is this so that the best of men are not so freed from sin in this life but that in many things they offend all then suffer a few words of exhortation First Blesse God that you are delivered from a sinfull state Never look back upon Sodom but with detestation and blesse God that you are escaped and be thankfull to the Lord who hath given you counsell in your
yet the innocent bloud of thy brother Abel which thou hast shed doth speak yea cry aloud for vengeance x Etsi nomo hominum te accuset quippe cùm nemo tri sceleris fit conscius tamâ—n est qui te accusâ—t apud me videlicet itse sauguis fra tris tui â—â—nocenter per te sâ—suâ— Iste inquam sanguis lo quitur coram me vindictam sui à me tanquam justo judice postulavi â—iscaâ— in Gen. 4.10 But now the bloud of Christ hath a voice too and that speakes better things than the bloud of Abel The bloud of Christ pleads for the Saints crying not for vengeance but for mercy and pardon for them y Non vindictam clamat sed veniam Pataeus ad loc Sanguis Abel vindictam loquebatur Sanguis autem Christi melius loquitur quia veniam loquitur gratiam Estius ad loâ— and by this meanes they are freed from the accusation and condemnation of the Law whereunto otherwise by reason of renewed transgressions they doe every day become obnoxious And hence it is that Paul throws down the gaunt-let as it were and maketh that triumphant challenge Who shall lay any thing to the charge of Gods elect It is God that justifieth Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Rom. 8.33 34. Lastly There is a time approaching and not far off when believers shall be freed from the very being of sin Here indeed in this life they are under a sinfull necessity and sin dwelleth in them and will dwell in them whether they will or no insomuch that the pious soul often cryes out with David Woe is me that I dwell in Mesech that I sojourn in the tents of Kedar Psal 120.5 How long shall I be pestered with this troublesome inmate And with the Apostle Oh wretched man that I am who shall deliver me from this body of death Rom. 7.24 But at death Saints shall be delivered from sin When the body of flesh dieth this body of death shall be quite destroyed Corruption shall be then totally destroyed when this mortall shall put on immortality and this corruptible shall put on incorruption z 1 Cor. 15.53 The Saints shall never after death be proud more nor grieve the Spirit of God more nor have cause any more to complain of the hardness of their hearts and the earthliness of their mindes and the vanity of their thoughts Their sins may accompany them to death but they cannot proceed one step further It is with the people of God in this life as it was with the people of Israel they were delivered from their Aegyptian Taskmasters and that was a sweet mercy to them but presently they see them at their heels and upon their backs again and this was exceeding bitter and therefore the Lord to comfort them tells them Exod. 14.13 Those Aegyptians whom ye have seen to day ye shall see them again no more for ever So that it is with the the children of God in reference to their sins they are delivered from the bondage of their sins but yet their sins may trouble them and put them into frights and raise in them many imbondageing thoughts of fear afterward but yet at death their deliverance shall be compleated and then they may stand upon the shore of the other world and see all these Aegyptians drowned in the red sea of Christs bloud and may say in the highest triumph and exultation of Spirit concerning sin and Sathan and whatsoever else hath the face or deserves to beare the name of a mysticall Aegyptian These Aegyptians which we have seen and felt so often in the dayes of our mortality we shall not feel nor so much as see them again for ever Consider what I have said and the Lord give you understanding in all things FINIS Through the Authors absence many faults have escaped the Press The smaller literall mistakes and mispointings they indulgence I hope will pardon Other more material mistakes thou art desired to correct with thy pen. Errata PAge 1. line penult read Brethren p. 3. l. 16. r. precedent ib. l. 26. r. sufficient p. 5. l. 17. r. reasons p. 9. l. 21. r. condemning p. 10. l. 15. r. pardoning p. 12. l. 4. r. Christs ib. l. 26. r. Scripture p. 14. l. 2. r. there ib. l. 5. r. there p. 15. l. 24 25. r. finally p. 16. l. 10. r inhaerens p. 18. l. 15. r. into p. 20. l. antepâ—nult r wherein p. 21. l. 22. dele also p. 22. l. 9. r. permits ib. l. 22 r. râ—doundeth p. 23. l. 24. r righteousness p. 24. l. antepenult r. as I. p. 15. l. 2. r. confident p. 31. l. 13. r servants p. 32. l. 20. r. lusts p. 33. l. 13. r. imperious ib. l. 18. r. heartily l. 20. r. he p. 34. l. 24. for after r against p. 38. l. 3. r sins p. 41. l. 8. r. practises p. 43. l. 3. r. fatigatus p. 47 l. 4. dele us ib. l. 6. r. absolute l. 23. for Doct. r. Vse p. 48. l. 22. r. there p. 50. l. 16. r. faithfull â—b l. 22. r. Pharaoh p. 51. l 22. r. attainable p. 58. l. 25. r therefore p. 64. l. 15 r. there p 66 l 22. r dear p. 67. l. 10. r poenae p. 68. l. 16 r fullfilled p. 76. l. 12. r smallness p. 78. l. â— r. Saints ib. l. 7 r. grievous p. 8â— l. 5. r. thee p. 84. l. 12. r. jealousie p. 85. l. 6. presented l. antepenult r. example p. 86 l. 3. r. being there resolved p. 90 l. 16. r. companion p. 91. l. 3. dâ—le as ib. l. 8 r sate p. 93. l. 2. r occasion p. 97. l. 25. r. might ib l 26 r. divine p. 98 l. 14. r. overscers ib l. 16. r kept â—ult dele comma p. 100. l. antepenult r. violence p. 101. l. 22. r. bless p. 110. l. 8. r there ib. l. 14. r surely In the margin â—ag 6. r semirutâ p. 12. r Newcomen p. 15. r. mysticall 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 20. r concupiscentiam p. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 il r. consâ—etudo p. 56. l penult r ut p. 64. r. sapiamus p. 67. r paeâ— tentes ib r poenâ ib. r. castigatoriâ ib. r. Daven ib r. Cant p. 77. r Tert. p. 90. r loco p. 93. r. hab bat p. 94 r. compleaâ—