IN the foregoing verse the Apostle dehort­eth the beleiving Jewes, to whom he wrote this Epistle, from the sin of proud and uncharitable censureing; My Brethern be not many masters; where the word master is taken [...] [Page 2]for a supercilious reprover, for one that is gotten into the chair of arro­gancy, whence he doeth pro imperio, Magisterially enough inveigh against the practises of other men. See Mr. Man­tons Lect­ures on James 3.1. Vide eti­am Pare­um ad lo­cum. And this dehortation the Apostle enfor­ceth with a double argument; the first drawn à periculo, from the dan­ger of this sin. Knowing that we shall receive the greater condemnation, verse. 1. either here, from men; Or, (wich I suppose the Apostle doth ra­ther intend) hereafter, from the Judg of all the earth. It will be just in God, to be severe to the failings of those that are so sharp in censur­ing their Brethrens infirmities; by judging others, they doe but passe sentence upon themselves, and pro­nounce their own doome.

The second argument is laid down in my Text, and it is drawn à communj hominum fragilitate 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 [Page 3]our selves; and to judg and con­demn others, for those failings, from which the best of men are not free 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. 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 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.

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 [Page 4]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, [Page 5]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, 1 and shall shew you, how beleevers are freed from sin in this life.

Beleevers are freed from sin in [Page 6]this life, in three respects.

First, 1 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 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 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 [Page 7]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, 2 Quoad reatum Beleevers are freed from sin in respect of its guilt. Jesus Christ hath freed them from the guilt [Page 8]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 [Page 9]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. If a writing be but blur­ed a little, and somewhat blotted, it may be read; but if it be blotted out, it is no more legible. But the sinnes of Gods justified ones are not onely blotted, but blotted out, and that by God himself, who alone hath the power of life and death, of condeming and absolving. Though an inferiour Officer should blot out an inditement, that (per­haps) may stand a malefactor in no steed; but when the King doth it, who is the cheife Judg, then the in­dictement cannot returne. Now it is the Lord himself doth blot out [Page 10]sin; I even I am he, that blottes out thy transgression. Our sinners are (as it were) fairly written, as an evi­dence and record against us, and our iniquities testify against us, till a pardon blotteth them out.

Sometimes also it is called blotting them out as a cloud; Esa. 44.22. I have blotted out as a thick cloud thy trans­gressions, and as a cloud thy sinnes. Our unpardoned iniquities, as a thick cloud eclipse the light of Gods countenance from shineing upon us, till the beames of Gods free Grace and pordoning mercy scatter this cloud.

Sometimes it is called a casting them into the hottom of the sea, where they shall be so buried as never to rise againe, Mic. 7.19. Thou wilt cast all their sinnes into the depths of the sea. If a thing were cavt into a ri­ver, which might be fadomed, it might be brought up again; or if it were cast upon the sea onely, it might be discerned and taken up again; but when it is in the depth, cast in­to the depths, into the bottom of [Page 11]the sea it cannot be fadomed up a­gain. By which Metaphore the Lord expresseth (as one observes Mr. Obadiah Sedgewick in his doubting Beleiver. p. 251.252.) the powerfull energie of pardoning mercy, that sinnes shall rise no more against us. He will clear them so, that be­ing once forgiven, they shall come upon the account no more: He will drown their guilt, that it shall not come up against them before him the second time. Some think that it is an allusion to Gods great judg­ment on Tharaoh, and the Aegyptian Host, who when they pursued Israel, were drowned in the bottomof the red sea Mr. Loves. Penitent pardoned. p. 44.. God will deal with sin as he dealt with Pharaoh and his Host. To shew how irrecoverably they perished, it is said, they sank as lead in the mighty waters, Exodus. 15.10. when God pardoneth sin, sin ly­eth like lead in the bottom of the sea; the guilt thereof shall ne­ver rise against a pardoned sin­ner.

Sometimes it is called a covering sin, Psal. 32.1. Blessed is he whose transgression is forgiven, whose sin is [Page 12]covered. Now you know quod tegi­tur non videtur Hi­eron. Si voluit segere, no­luit videre, &c. Aug. in Psa. 32., &c. that which is co­vered is not seen, the glorious robe of Christ righteousness covereth all the spots of Gods justified people, as a garment covereth all the moles and blemishes and imperfections in the body of man: so that the Lord seeth no iniquity in Jacob nor transgressi­on in Israel. Numb. 23.21. The mean­ing of which Text, is not, that there is no sin in them, which God takes notice of; but that although God doe see sin in them, with the eye of his knowledg and omnisci­ence; yet he doth not see sin in them with the eye of justice, so as to lay it to their charge. Their sinnes are covered (saith one) Not simply and absolutely, so as that God cannot see them; this would argue impotency and imperfection in God; but secundum quid, so co­vered as that God will not impute them Mr. Newman in his Ser­mon be­fore the house of Comons Dec. 30. 1646. on Heb. 4.13. p. 21..

And moreover, the Sctipture holds forth, that the sinnes of Gods people are so putt away, that if [Page 13]God should come afterwards and make inquisition for sin in them, it shall not be found; Jer. 50.20. In those dayes and in that time saith the Lord; the iniquity of Israel shall be sought for, and there shall be none; and the sinnes of Judah, and they shall not be found. The meaning is not, that there can no sins be found in the Saints; but that they shall not be found so, as to have the guilt of them charged upon them. Why, what hinders the finding of them? Or where shall they be hid? The last words of the verse will tell you where they shall be hid viz. in the pardoning mercies of God: I the Lord will pardon thove whom I reserve. The Lord will give such a full and free pardon of sin, that what search and inquiry soever should be made after it, there shoud not be so much as any scar or mark, not so much as any print or stain left, to be a witness of their sin, or a plea for their con­demnation. Which leads me to the third particular

Thirdly, 3 Beleevers are freed from [Page 14]sin in respect of the condemning power thereof: Quoad vim damnandi. So that now ther is no con­demnation to them that are in Christ Jesus, Rom. 8.1. Though there be matter of condemnation, yet their is not condemnation it selfe. Sin shall never bring those under condemna­tion, that have an interest in Jesus Christ; for that were derogatory to Gods justice, to receive full pay­ment of our debt at the hand of Christ, and yet to require it of us too. The great Judge of Heaven and earth will not doe so unrighte­ously, as to expect that from us, which Christ hath paid for us to the uttermost farthing. Thus you have heard how beleevers are free from sinn this life.

Secondly, 2 My next work is to shew you how beleevers are not freed from sin in this life? And this al­so I shall lay open in three parti­culars.

First, 1 Non quoad actum in­haerendi. Beleevers are not freed from sin in respect of its inherence. Hence we read of the indwelling of sin. It is no more I that do it, but sin that [Page 15]dwelleth in me, Rom. 7.17, 20. Sin doth not onely lodge with us for a night, but it dwelleth in us like a re­bellious Tenant, that will keep pos­session in despite of the owner, till the house be pulled down over his head Mr. Brinsly in his Treat. of misticall Implan­tation. p. 120.. The best Saint alive is trou­bled with Inmates. Though he for­sake his sins, yet his sins will not for­sake him. Sin is by Epiphanius com­pared to Ivy in the wall Epi­phan. Hae­res l. 2. H. 64. cited by Dr. Ed. Reynolds in his Treatise concern­ing the sinfullness of sin.. Though you cut off the body, and the stump, and the boughs, and the branches; yet the root remaining fastened in the wall, it will sprout out again, till the wall be pulled down. By o­thers it is compared to the fretting Leprosy spoken of Levit. 14.45. scrapeing will not serve the turn to remove it, but still it spreads, till the house, the stones, and the timber thereof, &c. be broken down 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 [Page 16]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 [...]. Heb. 12.1. Erasmus rendereth the word Peccatum tenaci­ter inherens 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; [Page 17]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 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, 3 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 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.

3 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, 1 I shall give you a few rea­sons, [Page 19]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, 2 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, 1 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, [Page 20]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 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 Concupi­centiam intelligit, quae teli in­star nobis inhaeret. Beza., and that it is call'd a messenger of Sathan, because he doth kindle those corruptions 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 [Page 21]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, 2 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 [Page 22]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 Christ.

First, Reas. 1 God premits it for the glory of his power and faithfulnesse. God turneth even the falls of his children to the uses of his own glory. You will think it strange, that even the falls of Saints should conduce to Gods glory. Indeed they doe not per se, but per accidens. For sin, e­specially in Gods children, doth exceedingly conduce to GOds dis­honour: (as I shall discover more at large, when I come to apply the point) but though in its own nature it redowneth to Gods dishonour, yet through Gods wise ordering, it turneth to the uses of his glory. For God is so good, that he would not suffer sin, if he could not bring good out of it. It is the prerogative of God alone, who commanded light [Page 23]to shine out of darkness to bring good out of evill. Now God ordereth e­ven the falls of Saints to his own glory, even to the glory of his pow­er and faithfullness, in raising them after such falls. To recover a fallen Saint out of the mire of sin, is a worke of Gods almighty power; and as it conduceth to the glory of his power, so of his faithfullness too. For God hath promised, that although the righteous fall seven times a day, he shall rise again. Now God sometimes withdraws his manutenency, and takes off the re­straints of his grace, and permits Saints to fall into foul and hainous sins, that so both his power and faithfullness may appear the more conspicuous in raising them a­gain.

Secondly, Reas. 2 God permits it for the glory of his justifying grace by the righteousenss of Jesus Christ. Free grace is exceedingly magnified in pardoning freely our manyfold sins before conversion; but that after frequent falls we should be set upon [Page 24]our legs again, and that though we commit new sins daily, yet there should be new pardons issued out for those new sins; this doth exceed­ingly advance the riches of Gods grace in justifying us freely by the righteousness of Jesus Christ.

Secondly, 2 There are also o­ther Reasons which respect the Saints, viz.

• First, such as fall.
• Secondly, such as stand.

The Reasons which respect fall­ing Saints are these;

First, Reas. 1 God permits it to preserve them from, or to cure them of carnall considence. Christians are too apt to think that they are rooted in them­selves, and that by their own strength they stand: and therefore God is pleased sometimes to with­draw the supply of his spirit, and suffers them to fall, that he might keep them from overmuch confi­dence in the strength of inherent grace. That was one reason (as I conceive) why the Lord suffered Peter to fall so fowlly, to take him [Page 25]off from carnall confidence. Who more cofident than Peter, when he professed that though all men should deny Christ, yet he would not? Mat. 26.33. yea that he would rather dye with him, than deny him, verse 35. yet because Peter did not enough (if at all) renounce his own strength, how sadly did the Lord suffer him to fall, not onely to deny his Master but to forswear him; and to his oath to adde a curse and Imprecation, and damning him­self (for so the notation of the Greek word imports) imprecating Gods wrath and eternall damnation up­on himself, if he knew the man Caepit ex­ecrari, nempe se, h.e. corpus & animam devovere aeterno ex­itio. Pare­us, ad loc.? I doe not question but that Peter was reall, when he made the foregoing profession to Christ, and that he did not onely complement with him, but that he really intended no lesse, then his profession held forth. But Peter failed in trusting too much to his own strength, and therefore the Lord suffered him to fall, to take him off from such carnall confidence Justam paenam lu­it suae con­fidentiae. Pareus..

Secondly, Reas. 2 By this meanes God is [Page 26]sometimes pleased to weaken sin, and to strengthen grace in them. By Gods wise ordering and disposeing of it, sin loseth strength by the falls of Godly men. I confesse indeed, in wicked men sin gets strength by e­very fresh act; the more a wicked man sinneth, the more he would sin; the more he sinneth, the more he delights in sin; the more he sinneth, the more he is hardened in sinne. But in the Godly, relapses and falls into sin, doe per accidens, through the wisedome and goodness of God so ordering it, conduce to the weak­ning of sin; for by this means there is wrought in them, stronger hatred against sin, and deeper detestations of sin; more experience of the de­ceitfulness of their own hearts, and more serious watchfullness, and greater fear, and more firm depen­dance upon God, more renewed vowes and covenants and resoluti­ons against sin. A man that climbes up a tree, if one foot slip, or a bough break, is the more carefull to take sure footing afterwards; so the [Page 27]falls of a Saint make him take better heed to his steps, than he did be­fore. A leg once broken and well set again, is (they say) stronger than before. It is true in grace; grace groweth stronger after falls in the Saints; as we see in Peter, who though at first he was shaken by the breath of a maid, yet like a Ce­dar in Lebanon he grew so strong afterwards, that the most violent winds of persecution, yea death it selfe could not shake or overturn him.

First, Reas. 1 God would here commend his love to them in preserving them, and give them some taste and some com­fortable experience of his goodness to them, in upholding them when others fall. This doth even fill their souls with an holy astonish­ment and admiration of the un­searchable goodness of God. Oh! (saith the soul now) Lord, others of stronger parts, and more eminent for grace, [Page 28]thou hast suffered to fall foully, though not to fall away; Others, that were tall cedars in comparison of me, thou hast suffered to be greivously shaken, though not pluckt up by the roots; whence is it then that I a poor shrub am preserv­ed? how cometh it to passe that thou upholdest me? This wonderfully sets off, and commends the good­nesse and the love of God, and fills the soul with the admiration of it.

Secondly, Reas. 2 God would hereby quicken them to prayer Lapsus majorum, tremor mi­norum.: When a soul seeth others of strong parts and eminent for grace to fall into any sin, Oh! Then will the soul ply the throne of grace, and improve all his interest in God, and goe and beg of God the supply of his quickening spirit, that he may be thereby kept through faith unto salvation.

And thus much for the Reasons of the Doctrine.

The next thing, 4 which I pro­mised in prosecution of the Point, is to discover to you, what is the diffe­rence between the infirmities of the [Page 29]Saints, and the falls of wicked men.

Beloved, this is a weighty questi­on, and the cleer resolution thereof may (through Gods blessing) be very conducible to your spirituall good and advantage; both for the preventing and 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 [Page 30]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 [Page 31]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, [Page 32]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 [...]., 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 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 [Page 33]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 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 [Page 34] 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 [Page 35]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 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 Tyrant, and use Saints like captives sold under it, as Paul complaineth of himself, that he was sold under sin, Rom. 7.14. We read of Ahab, that he was sold to sin King. 21.20., but in a diffe­rent sense. Ahab sold himself, and [Page 34] [...] [Page 35] [...] [Page 36]became a voluntary in the service of sin. But Paul was sold by Adam Adam vendidit se primo, ac per hoc om­ne semen subjectum est peccato. Ambros. in Rom., and from this captivity he could not utterly extricate himself, though he were (as one expresseth it) in bondage to sin, as the creaturs are to vanity, not willingly but by reason of his act, that had subjected him long before Dr. Ed. Reynoldes in his Treatise of the sin­fullness of sin..

But now unregenerate men doe rea­dily obey sins commands, they yeeld their members servants to unclean­ness, and to iniquity unto iniquity, Rom. 6.19. They have no principle of grace within, to restrain them from sin; but onely principles of rebellion, whereby they are impetuously car­ryed forth into the wayes of sin in a full career, or like a ship under sail with a full wind.

Thirdly, Differ. 3 A Godly man doth not sin with a full purpose of heart. When a Godly man sinneth he is out of his road; for purposes are the road of our hearts, as custome is of our lives. The honest traveller pur­poseth to keep on straight to his journies end; and if he doe at any [Page 37]time mistake his way, it is besides his purpose. So—

Though Peter denyed his Master, yet it was against the purpose of his heart, yea against the promise of his mouth. Judas betrayed his master, but he was resolved before so to doe, as appeareth by his contract with the Scribes and Pharisees. As for Peter, he denyed his master, not because he purposed to doe it; but because he purposed not to doe it, without de­pending upon Christ for strength to preserve him from the violence of such a temptation A small blast of temptati­on is suf­ficient to overturn a man, who is puffed up with con­fidence of his own strength; as here, the voice of a Dam­sel over­turneth Peter. Mr. David Dickson on Mat. 26.69, 70.. His fall indeed was dreadfull and terrible, but it was a sudden surprize; the fixed purpose of his heart was against it.

It is possible, that a Godly man may deliberate upon the committing of some sin, when an occasion is presented; but I conceive, it is im­possible for a Godly man to delibe­rate, how he may find out occasi­ons of sin. David, when he was upon the house top had an object presented, but he did not goe up thither with an intention to seek [Page 38]one. Godly men may be suddenly surprized, and be hurryed into the externall acts of those sin, which they never intended, and against which their purposes and resoluti­ons were most strongly carryed forth.

But now a wicked man sinneth with full purpose of heart; he sin­eth and resolveth to sin, even then when he seemeth to pray and pro­test against it. As Augustine con­fesseth, that before his conversion, when he prayed to the Lord to mor­tify his corruption, he was afraid that the Lord would grant his pray­er, and mortify that lust, which he rather desired should be satisfy­ed In exor­dio adoles­centiae peti­eram à te castitatem & conti­mentiam, &c. Time­bam &c. ne cito ex­audires & sanares me à morbo coucupis­centiae, quam ex­pleri male­bam, quàm extingui. Aug.. A wicked man sinneth, and the purposes of his heart are that way, as those whom the Prophet mentions, Esay. 56.12. who said Com ye, I will fetch wine, and we wil [...] fill our selves with strong drink, and to morrow shall be as this day, and much more abundant, q. d. We have been drunk to day, and we will be more drunk to morrow. And Ezek. 11.21. Their heart walketh after the hear [...] [Page 39]of their detestable things, and their abominations, i. e. The inclinations and resolutions of their hearts goe or walk after their abominations.,

Fourthly, Differ. 4 The falls of a Godly man doe not spring from propensions of na­ture, but from the strength and violence of temptation. That temptations are exceeding powerfull to hurry the best of men into sin is evident, by that speciall direction, that our Saviour giveth us to pray against temptation, and Gods speciall pro­mise to preserve us therein. There is (saith a worthy Divine) a great difference, when a man sinneth from his own habituated principles in wickedness, and from the over­powering force of some importu­nate temptations Mr. Bur­gess Spiri­tuall re­fineing. 2^d. par. p. 211.. Such may be sometimes the voiolence of temp­tation, as that Godly men may be overborn therby, and hurryed in to those sins, which according to the in­ward man they abhor, and hate e­ven with a perfect hatred. David professeth, that he hated every false way, Psal. 119.4. and yet (as you heard [Page 40]before) he is over taken once and a­gain with that fault. A Godly man doth in his inner man delight in the Law of God, and hates those sins, into which he is drawn by the overpower­ings of temptation: his heart and those sinnes are upon tearmes of defiance.

But on the contrary, the falls of unregenerate men proceed from propensions of nature; nature is wholly set upon sin. You need not drive a dog to his vomit, nor a sow to the mire; it is naturall both to the one and the other. A naturall man (indeed) may be restrained for a while from his violent acting of his wonted impieties, (it may be) by restraining grace, or (perhaps) onely for fear of the Magistrate, or want of opportunity, or some such occasion or other, which may in­tervene to hinder him from furious­ly running on to all excesse of un­godlyness; but there is still in him such a naturall propension and in­clination to the wayes of sin, that like water that hath been for a while bayed up; if once the banks be bro­ken [Page 41]down, or the floudgates open­ed, it rusheth forth with the greater violence; so if once those restraints by which formerly a wicked man hath been held in, be taken off, he will breake forth again with the greater violence into his former lewd and ungodly practise. A naturall man may not unfitly be compared to a Lyon or a Beare, that may be (per­haps) for the present chained up to prevent his doing mischief, but still retaines his ravenous dispositi­on, and hath a naturall inclinati­on to doe mischief: So the heart of a wicked man, if onely chained up by restraining grace, or fear of the Magistrate, and not changed by renewing and sanctifying grace, if he can but get loose from those re­straints, will soon return to his for­mer vomit, to his former lewdness and ungodlyness; for he hath a na­turall propension and inclination to sin. A wicked man when he sins, is like a fish in the water, in his proper e­lement. The wayes of sin are the pro­per element (if I may so speak) they [Page 42]are most agreeable to the nature of a wicked man.

Fifthly, Differ. 6 A Godly man cannot sin with delight but sin is a burden to him. Though a Godly man sin­neth, yet he hates the evill that he doth, Rom. 7.15. yea he hates it with a deadly and irreconcileable hatred; so much the word signi­fies, which David useth in that place quoted before, Psal. 119.104. I hate every false way [...] à radice [...] Odio prose­cutus fuit.. A Godly man that hath learned that lesson which the Apostle Paul teacheth us, Rom. 12.9. to abhor that which is evill, where the originall word is very emphaticall, it signifies to hate a thing with vehemency, and to loath it as Hell it self. It is a com­pound word; the simple verb im­ports extream detestation; the signi­fication therefore is aggravated by the composition Leegb Crit. Sa­cra.. Indeed sin is a Godly mans affliction and not his pleasure, as is evident by the Apostles bitter complaint, so frequently mentioned already, Rom. 7.24. Oh wretched man that I am, &c. the ori­ginall [Page 43]word signifieth (as Beza notes) one that is aerumnosis & perpetuis pug­nis satigatus, wearyed with trouble­some and continuall combates [...]. Componi­tur â ver­bo [...] (per synco­pen [...]) suffero & [...] luctus. Al­sted in Lexic. Theol.. Calvin saith it is vox anhelantis the voice of one breathing and pant­ing, desiring to be delivered from this servitude.

But now a wicked man sinneth with delight. Hence they are said to love evill more than good, Psal. 52.3. to chuse their own way, and their souls to delight in their abominations, Esa. 66.3. and to have pleasure in unrighteousness, 2 Thess. 2.12. The comfort of their lives comes in by fulfilling their lusts; so that they are discontented, when their lusts are not satisfied. Witness Ahab, who was sick till he got Naboths vienyard, 1 King. 21.5. and Amnon, till he could satify his lust upon his sister Tamar, 2 Sam. 13. Such is their delight in sinning, that they are unwearyed therein. Solo­mon gives us a notable description of their restlesseness and unweary­edness in sinning. They sleep not ex­cept they have done mischief; and their [Page 44]sleep is taken away unless they cause some to fall, Rom. 4.14, 16.

Lastly, Differ. 6 A Godly man doth not per­severe in sin. The just man falleth seven times a day, but he riseth a­gain, Prov. 24.16. Hence it is, that the Scripture, as it records the falls of any of the people of God, so it re­cords their riseing again, as it re­cords Davids adultery and murder, Hezekiahs pride, Peters denyall and the falls of the Saints, so it records al­so the tears, and, the sighs, the groans the meltings, the humiliations, and the repentance of those precious Saints. In the 51. Psalm, you may read of Davids repentance at large; and although Hezekiahs heart was lifted up, yet you may read that He­zekiah humbled himself for the pride of his heart, 2 Chro. 32.35, 36. Peter fell fearfully, but a look, a glance of love from Christ melted him into teares, he went forth and wept bitterly, Luk. 22.61. A look of mercy from Jesus Christ broke Peters heart, and opened the floudgate of his eyes too. And the Lord turned and looked [Page 45]upon Peter, and Peter went out and wept bitterly.

But wicked men persist and perse­vere in the wayes of sin; insomuch that neither judgments threatned, nor judgments inflicted can reclaim them. They sin, and care not; they sin, and fear not; they sin and they will sin, let God say, or doe what he will, to the contrary. As those did, Jer. 2.25. Withhold thy foot from being unshod, and thy throat from thrist, i. e. Why will ye goe down to Egypt for help? you'le get nothing by it but bareness and thirst: but they say, strangers we have loved, and strangers we will fol­low, q.d. Say thou what thou wilt, we will take our own way and our own course. So Jer 44.16, 17. notwith­standing God had denounced dread­full judgments against that people, and that in great variety too, viz. Sword, Famine, and Pestilence, verse 11.12, 13. yet they were re­solved to goe on in their Idolatrous practises; they answered Jeremiah saying, As for the word that thou hast [Page 46]spoken to us in the name of the Lord, we will not hearken unto thee; but we will certainly doe, whatsoever thing goeth forth of our own mouth, to burn incense to the Queen of Heaven, &c. Their wills were fully set upon their sinfull wayes, let God say or doe what he would to the contrary. Thus also did the old world, though God stirred up Noah a preacher of righteous­ness to warn them for an hundered & twenty yeares together; yet they per­sisted in their own wayes, and gave themselves, to eating and drinking and ranne on to all excesse of riot, till the flood came and swept them all away, Matth. 24.38, 39. So Pha­raoh, the Lord send Moses and Aaron unto him ten times, and inflicted upon him ten plagues, one upon the neck of another; yet Pharaoh was hardened in the wayes of sin. So true is that of the wise man Prov. 27.22. Though thou shouldest bray a fool in a morter among wheat with a pestell, yet will not his foolishness depart from him.

I have done with the Doctrinall [Page 47]part, I proceed now to application, and this Doctrine may be improved severall wayes.

Use 1. First, Use. 1 This point gives us a check to the errour of those, Refuta. who assert a possibility of an absolut and perfect freedom from sin in this life. Such were of old the Mani­chees, and the Cathari, who held that they could not so much as sin in thought Rogers. on the articles of the Church of England. p. 64.. Such were the Pelagi­ans, and the Familists who imagin­ed themselves so free from sin, that they needed not to pray Forgive us our trespasses. Yea even in our dayes this errour is revived again, and therefore it will not be unseasonable to speak something for your estab­lishment in the truth, and whereby you may be antidoted against the in­fection of this poysonous opinion. And all, that I shall speak upon this Doctrine shall be by way of dis­covery,

• 1. How contrary this opinion is to the Scriptures.
• 2. How contrary it is to the experience of Saints.
• [Page 48]3. How contrary it is to the nature of grace and sanctifica­tion.
• 4. How contrary to the plen­tifull suffrage of antiquiy, yea to the concessions of some of our Po­pish adversaries.

First, 1 It is contrary to the Scrip­ture. I shall give you some in­stances,

First, 1 It is contrary to such Scrip­tures, as doe cleerly assert what my Doctrine holdeth forth, viz. That the best of men are not so freed from sin in this life, but that in many things they offend all. Diverse Scriptures were alledged for the proof of the Doctrine, that doe cleerly assert this truth. To those which were then mentioned, I shall onely adde, 1 King. 8.46. where it is expresly affirmed, that ther is no man that sinneth not.

Secondly, It is contrary to such Scriptures, where the people of God. in their petititions and supplications, doe necessarily inferre this truth, that there is sin remaining in them. [Page 49]Otherwise how can they pray as David doth, Psal. 51.1, 2, 9? Have mercy upon me, O God, according to thy loving kindnesse, according to the mul­titude of thy tender mercies, blot out my transgressions. Wash me throughly from mine iniquity, and cleanse me from my sins. Hide thy face from my sinnes, and blot out all mine iniquities; and as our Saviour teacheth his disciples Matth. 6.12. Forgiue us our debts?

Thirdly, 3 It is contrary to those Scriptures, where Christ is said to be an Advocate, and an High Priest, to make intercession for beleevers, viz. 1 John 2.1. If any man sin, we have an advocate with the Father, even Jesus Christ the righteous. And Heb. 7.25. He ever liveth to make inter­cession for them. Now, this were altogether needlesse, if they had no sin in them. If beleevers have no causes to plead, what need have they to have an advocate continual­ly in the Court? If the Saints were free from sinning, what need had they of an High Priest to make in­tercession [Page 50]for them? So that this errour destroyes the intercession of Jesus Christ.

Fourthly, 4 It is contrary to those Scriptures, that note the infirmi­ties, even of those, whom the ho­ly Ghost in other Scriptures hath stiled perfect. Noah is stiled a just man, and perfect, Gen. 6.9. and yet afterwards you may read that Noah planted a vineyard, and drank of the wine, and was drunken and uncovered in his tent, Gen. 9.20, 21.

And Abraham, the father of the faitfull, to whom God said, walk before me, and be thou perfect, Gen. 17.1. was not without his imper­fections: for he fell twice into the same sin, viz. of denying his wife, for which he was reproved by two Heathen Kings, viz. Pharoch King of Egypt, and Abimelech King of Gerar. Gen. 12, 12.13, 18, 19. & 20.2, 9.

So likewise David was by Gods own testimony a man after Gods own heart, Act. 13.22. which amounts [Page 51]to as much as a perfect man, and yet it is well known, he was not without sin; witness his adultery with Bathsheba, and his murder of Ʋriah, and his pride in numbring the people, 2 Sam. 11. & 24.

Job also is stiled a perfect man, Job 1.1. and yet subject to infirmities, as apeareth by his cursing his day, chap. 2.

Asa is stiled a perfect man, 2 Chron. 15.17. the heart of Asa was perfect all his dayes; and yet in the very next chapter you have no lesse than four severall sins of his upon record, viz. First, His seeking to Benhadad King of Syria for aid against Bad­sha King of Israel, 2 Chron. 16.23. Secondly, His imprisoning Hanany the Lords Prophet, because he re­proved him for his sin verse 7, 8, 9, 10. Thirdly, His oppressing his subjects verse 10. Lastly, His seek­ing to Physicians, and not the Lord in the time his sickness, verse 12.

And Hezekiah is said to have walk­ed before God in truth and with a per­fect heart, 2 King. 20.3. and yet, when once God left him a little, to [Page 52]try what was in him, how doth he discover his imperfections? His in­gratitude is recorded 2 Chron. 32.25. Hezekiah rendred not again according to the benefit done unto him. And his pride is also noted in the same verse, but his heart was lift up; as also Esay 39.2. where he too vainglo­riously shewed his treasures to the Embassadors of the King of Babylon, for which God threatneth, and af­terwards in his sons daies brought the Captivity.

I'le give you but one instance more, and that is recorded Luk. 1. Zacharias is said to be righteous be­fore God, and to have walked in all the Commandements of God blamelesse; and yet afterwards he is struck dumb for his unbelief, verse 22.

Now if absolute perfection and freedome from sin were attainable in this life, questionlesse some of these eminent servants of God would have attained it; which none of them ever did: for you have heard how the holy Ghost impeacheth them all of humane [Page 53]frailties and infirmities.

Lastly, 5 It is contrary to such Scriptures, where the repentance, and humiliation, and the Godly sor­row of Saints is recorded. Davids repentance is set down at large, Psal. 51. and Hezekiahs repentance is up­on record, 2 Chron. 32.26. Hezeki­ah, humbled himself for the pride of his heart; and Jobs repentance is set down, Job 42.6. I abhor my selfe, and repent in dust and ashes: and Peters repentance is mentioned in no lesse than three of the Evangelists, viz. Matth. 26.75. Mar. 14.22. Luk. 22.61, 62. So that the poy­sonous nature of this opinion ap­peares in nothing more, than in this, that it taketh away all grounds of humiliation and repentance and Godly sorrow for sin, in those that beleeve. For he that saith there is no sin in Saints, doth in effect say, that there is no need of repentance in Saints This errour (you see) eateth into the very vitals of God­lyness; it overthroweth repen­tance; therefore beware of it, and [Page 54]thus I have shewed you how con­trary this errour is to the Scrip­tures.

Secondly, 2 It is contrary to the experience of beleevers, who have felt, and bewailed corruption in themselves even till death, and have acknowledged the same be­fore God and man, and have dis­claimed all thoughts of their own perfection in this life; as Joh did when he saith, If I justify my selfe mine own mouth shall condemne me, If I say I am perfect, it shall also prove me perverse, Job 9.20. And David Psal. 130.3. If thou, Lord, should­est marke iniquities, O Lord, who shall stand? And St. Paul at large, Rom. 7.14. ad finem. complaineth bitter­ly of that sinfull corruption, that did cleave close unto him, and hang fast upon him, and would doe to his dying day. The bosome-expe­rience of all Saints, is enough to confute this vaine and fond conceit of perfection in this life.

Thirdly, 3 it is contrary to the nature of grace and sanctification, [Page 55]which in this life (at the best) is but imperfect. The best Saints have a flesh in them, as well as a spirit, and the one lusteth against the other, Gal. 5.17. they have two men in them, an Old as well as a New; and the one must be put off, the other put on daily, Ephes. 4.22, 23, 24. and the doing of both is a worke of time, even of their whole lives. They have two lawes in them, one in their members, rebel­ling against the other, which is in their minds, Rom. 7.23. insomuch that though grace raigne in them while they live, yet corruption pre­vaileth often, and will dwell in them till they dye, verse 17.

Lastly, It is contrary to the plen­tifull suffrage of antiquity, yea to the concessions of some of our Po­pish adversaries.

For Antiquity take the Judgement of three or four for all. Lactantius saith expressely, None can be with­out sin, as long as he is clothed with flesh Nemo es­se sine de­licto potest, quamdiu indumento carnis one­ratus est. Lactant. de vero caltu lib. 6. c. 13.. Blessed Cyprian also, that glo­rious confessor, and famous Martyr [Page 56]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 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 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 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 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 Dumnatum est peccatum, non extinctum. Casetan. And Estius [Page 57]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 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 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 [Page 58]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 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 filt hiness of the flesh and spirit, perfect­ing [Page 59]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, 1 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 [Page 60]obtain an interest in them, but as a fruit or expression of our thank­fullness for an interest already ob­tained.

Besides, 2 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 3 [Page 61]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. 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, 1 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, 1 how they imbolden themselves to sinne, [Page 62]by the falls of Saints, which are re­corded in the Scripture.

Secondly, 2 Let them take heed of insulting over the Godly, because of their failings. I begin with the first.

First, Cauti. 1. Let them take heed how they imbolden themselves to sin, by the falls of Saints recorded in the Scripture. It is an argument of a base spirit, for men to plead Noahs drunkenness, Lots incest, Davids a­dultery, Peters denyall, as examples to encourage themselves to sinne. Salvian complaineth, that in his times they pleaded, Si David, cur non & ego? Si Noah, cur non & ego? If David committed adultery, why may not I doe so too, and yet besaved as well as he? If Noah was drunk why may not I be so too, and yet be saved as well as he? The best, have their faults, and in many things we offend all. Thus they did then and thus men will still strengthen themselves in their wickedness. But let such per­sons consider.

First, 1 They doe wrest and pervert [Page 63]the Scriptures when they make such carnall inferences from the falls of Saints recorded therein; I say they pervert and wrest the Scriptures to a quite contrary end, than ever the holy Ghost intended them.

For there are but two speciall ends of Gods recording in the Scrip­tures the falls of his Saints: and they are these.

First, 1 that their falls might be a meanes to preserve others from fainting under the burden of their sins, that they may not, when they fall, despair of mercy, or think their sinnes greater than can be par­doned.

Secondly, 2 that their falls may be warnings to others, to preserve them from falling: that they may be as sea-markes to warn others to take heed, how they come neer those rocks and quicksands, where others have been splitt and sunk; and to avoid those snares, wherein the most precious Saints of God in former ages have been ensnared. Now these things are writen for our [Page 64]examples (saith the Apostle) 1 Cor. 10.6. Examples? How? Surely not for our imitation, but for our admonition, as verse 11. to the intent, that we might not be surprized and overtaken with the like temptati­on Ad no­stram do­ctrinam, in­structionem, & caute­lam, refe­renda sunt. Estius. ad 1 Cor. 10.6. Vt iis lectis vel auditis admoniti sapriamus, nè similiter peccantes similiter patiamur. Estius. ad verse 11. ejusdem capitis.. This is the use which the holy Ghost teacheth us to make of the falls of Saints. And this use Nehemiah made of the sin of Solomon in marrying strange wives. You may see his own words, Neh. 13.26, 27. Did not Solomon King of Israel sin by these things? yet among many nations was their no King like him, who was beloved of his God, and God made him King over all Israel; Neverthelesse, even him, did outlan­dish women cause to sin. Shall we then hearken unto you, to doe all this great evill, to transgresse against our God in marrying strange wives? q.d. If Solomons marrying of strange wives was a meanes to cause him to sin, how much greater cause have we to fear the like effect of the like sin, if we should fall into it? Let us then make this use of the falls [Page 65]of Saints recorded in the Scripture. Was such a man as Noah, of whom the holy Ghost gives a very ho­nourable testimony, that he was a just man and perfect in his generation, Gen. 6.9. overtaken with that beastly sin of drunkenness? Was such a man as David, a man after Gods own heart drawn to such foule sins as adultery and murder? Did Moses the meekest man upon the earth breake forth into passion, and speak so unadvisedly with his lips, that he was shut out of Canaan for it? Oh! how should their examples be warn­ings to us, who come so farre short of them in grace, to take heed of the occasions of the like sins; and looke well to our own feet, lest they also slip? Surely, it never en­tered into the heart of God to record the falls of his Saints, that thereby others, should have a cloak for their sins; but that hereby others might become the more afraid of sin, and the more watchfull over their own hearts. Did David, and Peter, and others, who were such strong [Page 66]Saints, and like pillars in the house of God, fall so dangerously? Oh! then how neerly doth it concern us, who stand in more slippery ground, to look well to our selves, and to take heed, lest we also fall! Thus you see, they that take occasion from the falls of Saints, which are upon record in the Scriptures, to encourage themselves in sin, doe grossely pervert and wrest the Scrip­ture, and doe in effect make God the patron of sin. Therefore I beseech you take heed of it.

Secondly, 2 You will see but little cause to imbolden your selves in sin, by the examples of the infirmi­ties of Saints recorded in the Scrip­ture if you consider how deeply they have smarted for thir sins. It is true indeed, the Scriptures tell us that many of Gods deer children have sinned fowlly; but they hold forth, that they have smarted deep­ly. Truly a man that considers, and layeth well to heart, how se­verely God hath dealt, even with his own people, when they have [Page 67]sinned against him; what frownes, what hidings of Gods face, and what broken bones their sins have cost them; and how long some of them have roared upon the rack of Gods heavy displeasure, before those broken bones have been set in joint again; besides many tempo­rall afflictions which they have un­dergone, though not sub ratione penae as the fruits of vindictive justice; yet as the effects of fatherly displeasure. Quam­vis Deus absolvit vere peni­tentes propter Christi mortem, ab omni pen a satisfacto­riâ, non ta­men illos liberat ab omni penâ medicinali & castlig [...] ­toriâ. Da­ren in Coloss. ed it. Camah. 1639. p. 127.: would be loath to purchase the plea­sure or the profit of any sin at so dear a rate; much lesse would he im­bolden himself to sin by their ex­ample. Though it be true indeed that God never taketh away his lov­ing kindness from his people, nor suffers his faithfulnesse to fail, Psal. 89.33. yet if his covenant-people forsake his Law, and walk not in his judgments; if they break his statutes, and keep not his commandements; then will he visit their transgression with the rod, and their iniquity with stripes, verse 30.31.32. The Scripture aboundeth with instances of this. Moses his passion [Page 68]and unbelief shut him out of Ca­naan, Numb. 20.12. and 27.13, 14. And Davids Adultery and murder intailed the sword upon him and his family to all generations; and the child born in adultery must not live, but dye, and that for this very cause, because by this deed he had given occasion to the enemies of the Lord to blaspheme. That's the cause alledged by God himself, 2 Sam. 12.10, 11, 12, 14. And Zacharias for his unbeleef was struck dumb for a season, Luk. 1.20. even because he beleeved not the words of the Angel, which were to be fullfiled in their season. Methinkes this consideration should startle such carnall wretches and cause them to stand in awe, and not sin; that although the children of God are by Jesus Christ delivered 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, [Page 69]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, 3 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 [Page 70]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. [Page 71]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 Psal. 73.15..

Secondly, 2 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? [Page 72]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, 3 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 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 [Page 73]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, 2 This Doctrine may be also improved by way of Caution to Saints. Caution to Saints

First, 1 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 [Page 74]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 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 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, [Page 75]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, 1 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 [Page 76]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, 2 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 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, 3 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, 1 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 [Page 77]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, 2 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 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, 3 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 Eph. 4.30. Res est de­licata spi­ritus Dei. Tret.. It goes neerer the heart of God, when his people [Page 78]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 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 See Mr. Manton on James p. 150.. Israel, Gods portion, whom he had avouched to be his people, are the onely sinners Indeed [Page 79]a wound is deeper, by how much the neerer the hand is, that strikes it. What thou my sonne [...]? 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, 4 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, [Page 80]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, 5 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 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 [Page 81]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 [Page 82]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 [Page 83]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 [Page 84]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 o [...] of sin, if there were no occasion presented. But yet it is as true that occasions doe strengthen cor­rupt nature, as the Philosopher [Page 85]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 Mr. Man­ton on Ja. p. 4. 69.. Christ teacheth us to pray, Lead us not into Temptation 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 Aug. Confes. lib. 6. cap. 8., of one Alipius, who was by the importunity of [Page 86]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 [Page 87](as a late writer hath observed 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 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 [Page 88]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 with such, whose society may corrupt you. Shunne such ac­quaintance, where you can expect no good, but may receive much hurt. David maketh this one cha­racter of a Citizen of Zion, that in his eyes a vile person is contemned. Psa. 15.4. Joseph would not trust him­self in the company of his mistresse, lest by her sollicitations he might [Page 89]be drawn to sin; he hearkened not unto her to lye by her, or to be with her. Gen. 39.20. Evill company is very infectious and dangerous, and therefore it is Solomons advice, Prov. 22.24.25. Make no friendship with an angry man, and with a furious man thou shalt not goe, lest thou learn his wayes, and get a snare to thy soul: which words, although they are spoken of an angry man, yet they are true of all evill company whatsoe­ver. All sinfull and unclean socie­ties are infectious and dangerous socie­ties; either to disswade from that which is good, or to perswade to that which is evill. Hence it is that Mo­ses warned the Israelites, to have nothing to doe with the Canaanites, least they should be misled by their examples, Deut. 7.1, 2, 3, 4. And when they acted against this rule, they quickly brake all rules, as you may see, Psal. 106.35, 36. They were mingled with the Heathen, and then it immediately followeth, and learned their workes. What workes were these? Workes of art or agri­culture? [Page 90]of peace or warre? No such matter, but they were workes of false worship and Idolatry, as ap­peareth by the following words; They served their Idols, which were a snare unto them. Therefore the Lord injoyned them to have no fellowship with them, least they should learn their wayes.

Be persweded therefore, to have no fellowship with the unfruitfull works of darknesse. Eph. 5. and to induce you thereunto, consider that of Solomon, Prov. 13.20. He that walketh with wise men shall be wise, but a company of fooles shall be de­stroyed.

Fourthly, Direct. 4 Let them look well to their senses. As in a City besieged, they look well to their Gates and Po­sternes; so Saints, if they would prevent sin should look to their senses, which are (as it were) the Gates and Windowes of the soul; especially to the eye, which affects, or rather in­deed infects the heart with sinne, from sinne-occasioning Objects.

It is therefore said that Eve saw [Page 91] that the fruit was faire, and to be desir­ed, and then shee did eat. Gen. 3.6. And as elsewhere The Sonnes of God saw the daughters of men, that they were faire, and took them wives. Gen. 6.2. And Tamar, when shee had a desire to commit uncleanness with Judah sat (as our translation hath it) in an open place; but it is in He­brew in the doore of eyes: so called, because it was such a place, where shee might be so exposed to open view [...] In con­spectu om­mum, locoo patente ubi in omnes partes patet circumspectio. Paraeus ad loc. Fuit bi­vium ubi necesse erat [...]udam transire, undecun (que) veniret, Eâ igitur conspectâ ille mox libidine accenditur meretricem ratus, Pareus ubi suprà., that Judah should not passe that way, but he must of necessity see her, and seeing her, might be tempted to commit Incest with her.

And it is said Gen. 39.7. that Josephs Mistresse cast her eyes up­on Joseph, and said lye with me. Her eyes infected her heart, and were the bellowes, that blew up [Page 29]such a flame of lust within her Oculi im­pudici in­ficiunt cor, nunciantes ei objecta illicita, quae foris sunt. & borum specie obla­tâ illud in­flamman­tes; ubi cor est in­flamma­tum oculi porrò sunt folles, qui­bus illici­ta cordis desi deri a amplius sufflantur. Paraeus ad Gen. 39.7.. And you know, that one idle glance upon Bathshebah was the cause of Davids fall, 2 Sam. 11.2, 3, 4. Da­vids wandring eye ushered in those sins, which afterwards cost him broken bones. Hence we read of some, that had eyes full of adultery, 2 Pet. 2.14. A sin which is in the eye, will quick­ly be at the heart; which caused Job to make a covenant with his eyes, that he might not look upon a maid, Job 31.1. He meanes, sinfully to lust after her. He knew that there is a speedy and quick passage from the eye to the heart, though in the fa­brick of the body, there seemeth to be a great distance between them. Therefore (saith he,) I have made a covenant with mine eyes, to a­void occasions of sin, lest mine eye should pollute my heart with moti­ons unto sin. And upon this account David prayeth to God, that he would turn away his eyes from beholding vanity. Psal. 119.37.

Fifthly, Direct. 5 Observe the first risings and stirrings of corruption, and resist [Page 93]them. Small breaches in a sea-bank occasions the ruine of the whole, if not timely discovered and repaired; so sin will gain upon us by insensible degrees; and those, that are once in the Devils snare, are soon taken by him at his will and pleasure. Chri­stians should therefore watch against the first risings of sin, and having discovered them, resist them. Tru­ly there is no other meanes can doe you good, if this be neglected.

There are but four wayes Mr. Ralph Ro­binson in his Christi­an com­pleatly armed. p. 47. can be imagined, whereby we may help our selves when we are assaulted with temptation; viz. either, 1^o First To flye; or 2^o Secondly To yeeld; or 3^o Thirdly To com­pound: or 4^o Fourthly To stand our ground, and make resistance. Now none of all these, but the last will doe us any good.

First, it is to no purpose to flye; 1 for sin is an intestine enemy. As one said of Solomon, that though he had no enemy abroad, yet he found one at home Hostem foris non habbet, do­mi tamen reperit. Cun. de. rep. Heb. lib. 1.; so it may be said of us: though we had no enemy without [Page 94]us, (which (such is our misery) cannot be said of any of us) yet there are many noysome lusts dwell­ing in us. which warre against the soul, 1 Pet. 2.11. and are active and ready to betray us to Sathan. Whi­ther therefore can we flye, as long as there is an enemy within us, and will be within us, as long as we live, and follow us whithersoever we goe?

Secondly, 2 It is to as little purpose to yeeld, that's the high way to ruine; for sin, when it is finished, bringeth forth death, James 1.15. And more­over, if you yeeld, you put your selves (as one hath well observed) out of the compasse of Christs pray­er Mr. Ralph Ro­binson, in his Chri­stian com­plertly armed. p. 47.48. I have prayed for thee (saith Christ to Peter) that thy faith fail not Luk. 22.32. Christ doth not make intercession for such as yeeld, but for such as resist. He prayeth that the faith of such as make resist­ance should not fail, but he doth not intercede, that such, as will not fight, should be defended.

Thirdly, 3 Compounding will stand [Page 95]you in as little steed as either of the former. 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, 4 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. 1 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; [Page 96]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 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 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 [Page 97] 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, 2 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; 3 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 [...]..

Lastly, Resist in the strength of Christ. 4 Goe not forth in your own strength, but in the strength of the Lord, and the power of his mights 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 [Page 98]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 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 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 [Page 99]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 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, [Page 100]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 [Page 101]him, and watch and pray, that you enter not into temptation Mat. 26.41.. So much for the use of Caution.

Thirdly, Ʋse. 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, 1 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 reines 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 [Page 102]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, 2 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 [Page 103]alive 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 [Page 104]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, 3 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 Psal. 118.23.. That we should be kept by the mighty power of God through faith unto salvati­on 1 Pet. 1., that we should have such [Page 105]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 [Page 106]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 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 2 Pet. 2.22.. It is by grace we stand 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, 4 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 [Page 107]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 [Page 801]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, 5 Let us every day labour for further degrees of mortification. Sin dwelleth in us, and it will dwell in us, while we live. Therefore what St. Paul saith of himself in a­nother case, 1 Cor. 15.31. I dye dayly; so let us in respect of our sins dye dayly. Let us not look upon mortification, as the work of a day, or a moneth, or a yeare, but of our whole life time. Let us therefore continue our in­deavours therein, and make a day­ly progresse in this work, and every day labour to weaken the body of sin more and more, praying against it, and watching against it, and striveing against it in the strength of Christ. So much for the use of ex­hortation.

Lastly, Ʋse. 4 I shall close up all, with a few words of comfort to the people of God, Consola. who are apt to be cast [Page 109]down and disquieted in their spirits by reason of the remainders of cor­ruption in them, and their frequent falls into sin.

Besides what hath been already spoken, in the explication of the Doctrine, that though sin doth re­main in beleevers in respect of its inherence, and its infectious nature, and its seduceing power; yet they are freed from it in respect of its domini­on, guilt, and condemning power; and besides what hath been spoken before, concerning the difference between the infirmities of Saints, and the falls of wicked men, which may conduce much to the comfort of the people of God under their failings and infirmities; I shall now subjoyn three or four other com­fortable considerations, with which I shall put a period to this dis­course. 1

First, Sin cannot separate Saints from the love of God. If any thing in the world could quench and ex­tinguish the flame of Gods love to a beleeving soul, that which carries [Page 110]in it the greatest contrariety to Gods holy and heavenly nature must needs doe it; and that is sin. But sin cannot doe it. A state of sin, be­fore regeneration could not doe it; much lesse shall an act of sin, now you are in a state of grace, be able to effect it. For their is more malig­nity in a state of sin, than in an act of sin. Now (saith the Apostle) God commendeth his love to us; in that when we were yet sinners, Christ dyed for us, Rom 5.8. If God love sinners, while sinners; then suerly his love to Saints cannot be broken off by sin. If the time of their bloud was the time of his love, as Ezck. 16.6. then surely his love to them, when Saints is invincible, inviolable: he may (indeed) visit their iniquities with stripes, and their transgressions with rods (it is a branch of his Co­venant, Psal. 89.30, 31.) never the­lesse his loving kindnesse will he not ut­terly take from them, nor suffer his faith­fullnesse to fail.

Secondly, 2 God taketh notice of of, and accepteth that good, which [Page 111]is in his Saints, notwithstanding their sins. Indeed men are apt so to minde their vices, that they for­get their vertues; a little evill makes men forget abundance of good. Men are apt to pitch onely upon the weaknesses and failings of of the people of God, and to over­look what is good in them; like flies, that pitch upon the sore, and like vultures, that flye over the pleasantest garden and pitch upon carrion; so wicked men watch for the haltings of Gods people, and feed their malice with their failings.

But God takes notice of a little good in the midst of abundance of e­vill; of a little gold in the midst of abundance of oare; of a little wheat in the midst of abundance of chaffe. And it is worth our choicest observation, that when the Spirit of God in the Scripture giveth us the characters of Saints, he hideth their failings, and taketh notice onely of their graces. I will give you a few in­stances. If you look into Gen. 18.12. you shall find that Sarahs [Page 112]speech was full of distrust and un­belief, shall I have pleasure my Lord also being old? There was but one word, that of Lord, the note of rever ence and respect to her husband, and that the holy Ghost elsewhere taketh notice of 1 Pet. 3.6. she called Abraham Lord.

And although Moses was some­times passionate; yet the holy Ghost stileth him the meekest man upon the face of the earth, Numb. 12.3. Now the man Moses was very meek, above all the men that were upon the face of the earth. And in Heb. 11.31. There is no mention of Rahabs lye, but onely of her faith and peaceable behaviour towards the spies. David fell fearefully, and that more than once (as you have heard before) and yet you may see, what a character God gave of him; viz. that he kept his commandements, and followed the Lord with all his heart, &c. 1 King. 14.8. Asa al­so had his great imperfections, and yet when an account is given of his raigne, the holy Ghost giveth him [Page 113]this high encomium, The heart of Asa was perfect all his dayes. 2 Chron. 15.17. So Job, The holy Ghost saith concerning him, J [...]m. 5.11 Ye have heard of the patience of Job. Yes, and we have heard of his impatience too in cursing his day Job 2. But this is not mentioned. Iob was patient for the main, though sometimes the ex­tremity of his suffering extorted from him some expressions of im­patience. Indeed where the bent of the heart is right, the infirmities of Gods people are not mentioned. He that drew the picture of Alex­ander, while he had a scarre in his face, painted him with his finger upon the scarre; so God is graciously pleas­ed to put the finger of his mercy upon the scarres of his people. What a precious cordiall may this be, for the sinking and fainting hearts of Gods children, mourning un­der the sense of their corruption? Heoverlooketh what is theirs in them, and takes notice onely of what is his own; and when he comes to weigh them in the ballance [Page 114]of the Sanctuary, he leaves out their corruptions, and puts nothing in­to the scales, but their graces. He hides his eyes from what is sin­full, and takes notice onely of what is good in them.

Thirdly, 3 Jesus Christ, the High Priest of Saints, is now in heaven, at Gods right hand making inter­cession for them, Heb. 7.25. Hence it is, that he is also called an Ad­vocate, in that comfortable Scrip­ture, 1 John 2.1. If any man sin, we have an advocate with the father even Jesus Christ, the righteous. He is entered in within the veile Heb 6.19, 20., and there he appeares before God, and pleads the causes of his people, pre­senting his own merit unto his fa­ther, the merit of his death and passion, whereby he hath made [...] full satisfaction to divine Justice fo [...] all their sins. It is upon this ac­count, that the bloud of Christ [...] said to speake better things than th [...] bloud of AbelHeb. 12.24.. Abels bloud plead [...] against Cain crying for vengeanc [...] Gen. 4.10. The voice of thy brother [Page 115]bloud cryeth unto me from the ground, to wit, for vengeance. It is as much as if the Lord had said, although there be none else to accuse thee, yet the innocent bloud of thy bro­ther Abel which thou hast shed, doth speak, yea cry aloud for ven­geance Etsi no­mo homi­num te ac­cuset, quip­pe cùm ne­mo tri sce­leris fit con­scius: tam [...]n est qui te accus [...]t a­pud me, vi­delicet itse sauguis fra tris tui, [...] ­nocenter per te s [...]su [...]. Iste, in­quam san­guis lo quitur co­ram me, vindictam sui à me tanquam justo judice postulavi. [...]isca [...]. 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 Non vindictam clamat, sed veniam. Pataeus ad loc. Sanguis Abel vindictam loquebatur,—Sanguis autem Christi melius loquitur quia veniam loquitur & grati­am. Estius ad lo [...]., 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 [Page 116]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, 4 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 1 Cor. 15.53. The Saints shall never after death be proud [Page 117]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 [Page 118]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.