ΣΩΜΑ ΘΑΝΑΤΟγ, THE BODY of DEATH: Or, A DISCOURSE Concerning the SAINTS Failings & Infirmities.  
Wherein this Position, viz. That absolute freedom from sin is not attainable in this life, is both proved and improved, in three SERMONS preached in St Edmunds Church in the City of New-Sarum; The first upon Wednesday Novemb 24. 1658. being the weekly Lecture day; The two last upon August 14. 1659. being the Lords day.  
By JOSEPH SWAFFEILD Minister of the Gospel at Odstocke in the County of Wilts.  
There is not a just man upon the earth, that doth good, and sinneth not. Eccles. 7.20.  
Quemlibet valdè justum discutias in hâc vitâ; quamvis jam sit dignus justi vocabulo, non est tamen sinè peccato. Aug. Tom. 9 Tract. 41. in Johan. p. 210. Froben. 1529.  
London, Printed by A. M. for Francis Titan at the three Daggers in Fleetstreet. 1661.   

DIGNISSIMO VIRO, 
 JOHANNI BULKELEY 
 ARMIGERO. 
 PIETATIS AC LITERARUM 
 FAUTORI 
 EMINENTISSIMO. 
 TRES HASCE CONSCIONES 
 QUALESCUNQUE 
 SARISBURIAE NUPER HABITAS 
 NUNC 
 PUBLICI JURIS FACTAS 
 Tenue Quidem & Perexiguum 
 Perpetuae Tamen Observantiae 
 TESTIMONIUM 
 PER QUAM HUMILITER 
 D. D. D. 
 J.S.   

THE Epistle to the Reader.  
Christian Reader,  
WHen these Sermons were first preached, I intended no further publication of them, than from the Pulpit; nor did I desire to have them any otherwise imprinted, than upon the fleshly Tables of the hearts of those, to whom they were delivered.  
The truth is, they had scarcely ever seen the light, had I not been earnestly solicited by some Christian friends for Copies thereof; whose desires, as I was not willing to deny, so I have not been able, through want of time, hitherto to fulfil. To spare therefore my pains in transcribing them, was one inducement, that moved me to communicate them in this way.  
Moreover, having been frequently with much importunity pressed by several Christians, to publish some other Meditations, preached during the time of our late Distractions and Confusions, which though they were then seasonable (and I hope) not altogether unprofitable, yet I hitherto judged it more convenient to suppress, than to publish; and at some time or other (if providence should afford an opportunity) to gratify those my friends, by putting some other Meditations into their hands, which might be of more general use.  
I confess, I am conscious of so many weaknesses and imperfections in this Work, that had it not been for the Reason's , I had never exposed it to public view. And I have hitherto judged the publication hereof the less necessary, because just at the time, while I was studying these Sermons, after I had preached the first of them, I met with a printed Sermon of Reverend Mr. Case, entitled, Eliah's Abatement: or, Corruption in the Saints; preached at Chatham in Kent, at the Funeral of Mr. Gualther Rosewell, late Minister there; in which Sermon, the same truth, that is here treated upon, is excellently handled, though in another manner and method.  
But, though I have upon that account hitherto for born the publication of these Notes; yet, being of late in some danger of being removed from the place, where for eleven years' last passed I have exercised my Ministry; and (although that danger be through the good hand of God's providence, I hope, now over; yet) considering the weakness of my body, and my short time of sojourning here, I became the more inclinable hereunto; knowing, that this may preach to my people, when I cannot; yea, when I shall be no more. And I was the rather inclined unto it, because although the Reverend Author , and myself prosecute the same Truth, yet in a different method; and the various method of handling the same Truth, may render the repetition the less unpleasing. I deny not, but here and there, in the two last Sermons, I have borrowed a notion from him, as I have also done throughout the whole, from several other known and approved Authors; yet herein, I trust; I have not wronged either him or them, having for the most part restored it to the right owner again in the Margin; and (I hope) I may without vanity affirm, that I have not only used, but in some measure improved such borrowed notions.  
For the style, in which these Sermons were preached, and in which they are now published, I confess it is very plain. But I hope the Truth therein contained will not find the less acceptance for the plainness of its dress. I remember, it was St. Paul's glory, that he came not (to the Corinthians) with excellency of speech, or wisdom to declare to them the testimony of God: and his speech and his preaching was not with inticeing words of man's wisdom, 
Salvian.  but in demonstration of the Spirit and of power, 1 Cor. 2.1, 4. Ministers should speak utilia potius quàm plausibilia, rather such things, as may profit, than such as may please: and they should follow St. Cyprians direction to Donatus, to make choice not of diserta but fortia; and study rather to work upon the affections, than to tickle the fancies of their hearers: and that rule of the Apostle should be much respected by them, Let all things be done to edification, 1 Cor. 14.26.  
This Discourse therefore (such as it is) is now tendered to thy view, and thou art desired to peruse it, and with those nohle Bereans, 
Act. 17.11.  to search the Scriptures, whether these things are so. I am sure, if the matter of it be the truth of God, how plain soever the style be, it is worthy of all acceptation for the Lords sake. If the Lord would but make it instrumental for the least good to any one soul, I have my desire. With him therefore I leave it, and unto him, and to his grace I commend thee, Christian Reader, resting  
Thine, in any Gospel-service J. Swaffeild. Decemb. 18. 1660.   

The CONTENTS.  

Doct. THe best of men are not freed from sin in this life, but that in many things they offend all. page 3  
The Doctrine is proved by Scripture. p. 4  
How believers are freed from sin in this life, viz. 

1. In respect of its dominion. p. 6  
2. In respect of its guilt. p. 7  
3. In respect of its condemning power. p. 13    
How believers are not freed from sin in this life. viz. 

1. Not in respect of its inherence. p. 14  
2. Not in respect of its infectious property. p. 16  
3. Not in respect of its seducing and deceiving power. p. 18    
Reasons, why God hath not wholly freed his people from sin in this life, but suffereth them to carry about with them the remainders of corruption unpurged out, while they abide in the flesh. p. 19 

1. That the power of his grace might be the more perspicuous in their perseverance. ib.  
2. That the people of God might have matter of humiliation. p. 20  
3. That Saints might be brought into a love with, and desire after that estate, wherein they shall be wholly freed from sin. ib.    
Reasons, why the Lord suffers this corruption of nature so fare to prevail even in godly men, as to lead them into the ways of sin; in so much that it is true even of the best of men, that in many things they offend all. 21  
These Reasons are of two sorts, viz.  
1. Some respecting God and Christ. p. 22. viz. 

1. God permits it for the glory of his power and faithfulness. p. 22  
2. God permits it for the glory of his justifying grace by the righteousness of Jesus Christ. p. 23    
Other Reasons respecting the Saints. p. 24. viz. 

1. Such as fall; and they are two, 

1. God's permits it to preserve them from, or to cure them of carnal confidence. 24  
2. By this means God is sometimes pleased to weaken sin, and to strengthen grace in them. p. 25, 26    
2. Reason's respecting those that stand, viz. 

1. God would hereby commend his love to them in preserving them, and givs them some taste and comfortable experience of his goodness in upholding them when others fall. p. 27  
2. God would hereby quicken them to prayer. p. 28      
Quest. What is the difference between the Infirmities of the Saints, and the falls of wicked men? p. 28, 29  
Differ. 1. A godly man doth not make a trade of sin. p. 30  
Differ. 2. A godly man doth not sin with a full consent of his will. p. 32, 33  
Differ. 3. A godly man doth not sin with a full purpose of heart. p. 36  
Differ. 4. The falls of a ged man do not spring from propensions of nature, but from the strength and violence of temptation. 39  
Differ. 5. A godly man cannot sin with delight, but sin is a burden to him. p. 42  
Differ. 6. A godly man doth not persevere in sin. p. 44  
Use 1. Refutation; to give check to the error of those, that assert a possibility of an absolute and perfect freedom from sin in this life. p. 47  
This opinion is proved to be contrary, 

1. To the Scripture. p. 48, 49, etc.  
2. To Experience. p. 54  
3. To the nature of grace and sanctification. p. 54, 55  
4. To the plentiful suffrage of Antiquity, yea to the concessions of some of our Popish adversaries. p. 55, 56    
Use 2. Caution both to sinners and Saints. 61 Caution to sinners. viz.  
Caution 1. Let them take heed how they embolden themselves to sin by the falls of Saints, which are recorded in the Scripture. p. 62 

1. In so doing they wrist and pervert the Scriptures to a quite contrary end, than ever the Holy Ghost intended them. ib. 63 

The ends why God hath permitted the falls of Saints to be recorded in Scripture. viz.  
1. To preserve others from fainting under the burden of their sins. p. 63  
2. That their falls might be warnings to others, to preserve them from falling. ibid.    
2. Sinners will see but little reason to embolden themselves in sin, by the examples of the infirmities of Saints recorded in the Scripture, if they consider, how deeply they have smarted for their sins. p. 66  
3. The Scripture records other things of Saints more worthy of imitation, than their sins. p. 69    
Caution 2. Let sinners also take heed, how they insult over the godly, because of their failings. p. 70 

2. The children of God are sanctified but in part in this life. ib.  
2. If sinners did reflect upon themselves, they would find more just cause to condemn themselves than them. p. 71  
3. In judging the children of God they condemn themselves. p. 72  
Caution to Saints;    
Caution 1. Let them take heed and beware of pride. p. 73 

The sins of Saints are 

1. Of the same nature with the sins of wicked men. p. 75  
2. Of the same desert with the sins of wicked men. p. 76  
3. In some respects more heinous than the sins of wicked men. ib. 

1. God is more dishonoured by their sins. ib.  
2. Religion suffereth more reproach by their sins. p. 77  
3. There is more unkindness in their sins. ib.  
4. There is more unfaithfulness in their sins. p. 79  
5. Saints are advanced to a more excellent state than others are. p. 80        
Caution 2. Let them that stand take heed lest they fall. p. 81 

Directions to preserve Saints from falling.    
Direct. 1. Let them be watchful. ib.  
Direct. 2. Let them carefully shun the occasions of sin. p. 84  
Direct. 3. Let them look well to their company. p. 88  
Direct. 4. Let them look well to their senses. p. 90.  
Direct. 5. Observe the first rise of corruption, and resist them. p. 92 

1. It is to no purpose to fly. p. 93  
2. It is to as little purpose to yield. p. 94  
3. It is to as little purpose to compound. ib.  
4. It is then the best way to make resistance. p. 95 

Rules for resisting.    
1. Resist speedily. p. 95  
2. Resist universally. p. 97  
3. Enter not into a parley or treaty with sin. ib.  
4. Resist in the strength of Christ. ib.    
Direct. 6. Possess your hearts always with apprehensions of God's presence. 98  
Direct. 7. Labour to possess your hearts always with the fear of God. p. 99  
Direct. 8. Look up to Jesus Christ with faith flaming out in prayer. p. 100  
Use 3. Exhortation. p. 101 

1. Bless God that you are delivered from a sinful state. ib.  
2. Admire the justifying grace of God by the righteousness of Jesus Christ. p. 102  
3. Bless God for establishing grace. p. 104  
4. Bless God for any disappointments in the way of sin. p. 106  
5. Every day labour for further degrees of mortification. p. 108    
Use 4. Consolation. ib. 

1. Sin cannot separate Saints from the love of God. p. 109  
2. God taketh notice of and accepts that good which is in his Saints, notwithstanding their sins. p. 110, 111  
3. Jesus Christ, the High Priest of Saints, is now in Heaven at God's right hand making intercession for them. p. 114  
4. There is a time approaching, and not far off, when Believers shall be freed from the very being of sin. p. 116      

THE Saints Failings AND INFIRMITIES.  James. 3.2. former part of the verse. 
For in many things we offend all.  
IN the foregoing verse the Apostle dehorteth the believing Jews, to whom he wrote this Epistle, from the sin of proud and uncharitable censureing; My Brothers be not many masters; where the word master is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a supercilious reprover, for one that is gotten into the chair of arrogancy, whence he doth pro imperio, Magisterially enough inveigh against the practices of other men. 
(a) See Mr. Manton's 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, (which I suppose the Apostle doth rather intent) hereafter, from the Judge 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 brethren's infirmities; by judging others, they do but pass sentence upon themselves, and pronounce their own doom.  
The second argument is laid down in my Text, and it is drawn à communj hominum fragilitate 
(b) Pareus ad loc. , from that common frailty, which is incident to all men; In many things we offend all. It is an unrighteous thing, to deny our Brethren that tenderness, which we need ourselves; and to judge and condemn others, for those failings, from which the best of men are not free 
(c) Inique facit, qui veniam quâ opus habet, alijs negat. Calvin. ad loc. .  
In many things we offend all. We] the Apostle doth not except himself, though he was an Apostle of singular holiness, and of such exact strictness, that he was therefore surnamed the just. 
(d) Euseb. Eccl. Hist. lib. 2. c. 1.   
Offend] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is in the present tense, and noteth assiduity and frequency, as a learned writer observeth upon the Text 
(e) Vult assiduitatem quandam, & frequentiam significare. Estius ad loc. .  
I shall not handle the words with relation to the percedent verse, but consider them as an entire proposition: and being so considered, they clearly hold forth this Observation.  Doct. The best of men are not so freed from sin in this life, but that in many things they offend all. 
The Proposition lies clear in this Text; so that had I no other proof, the Text itself were sufficient; but it is easy to multiply other Scriptures, which hold forth the same truth. I shall only 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 emphatical 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 proofs, 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 only one Doctor's opinion, you may see St. John, the beloved disciple that leaned on Jesus his breast 
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 ourselves, 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 clear; in the prosecution of it I shall observe this method,  
First, I shall show you, how believers are freed from sin in this life.  
Secondly, I shall show 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 show you, what is the difference between the Godly and the wicked in their sinning.  
Lastly, I shall apply the Doctrine.  
I begin with the first, and shall show you, how believers are freed from sin in this life.  
Believers are freed from sin in this life, in three respects.  
First, 
Quoad vim dominandi  In respect of the dominion of it. The great Apostle of the Gentiles expressly affirms 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 believers, 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 believer; God sending his son in the likeness of sinful flesh, and for sin condemned sin in the flesh, Rom 8.3. Sin is condemned; it is dead judicially. It received its death's blow in the death of Christ; though it lives, yet it reigneth not, it hath lost its strength, because a believer is not under the Law, which is the strength of sin 
(g) 1 Cor. 15.56. , but under Grace.  
Indeed its true, that, as it was said of Carthage, that Rome was more troubled with it after it was subdued, than before 
(h) Plus Romae negotij fuit cum semivictâ Carthagine quâm cum integrà Flor. , by reason of frequent rebellions afterwards so a Godly man may be more troubled, and vexed with sin, when it is conquered, than he was while it reigned. 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 reign. 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, believers are freed from the commanding power of sin? sin doth not reign in them for they are not under the Law but under Grace.  
Secondly, 
Quoad reatum  Believers are freed from sin in respect of its guilt. Jesus Christ hath freed them from the guilt of those sins, which otherwise would have sunk their souls irrecoverably to the bottom of the nethermost hell; so that now there is no sin can be charged upon believers 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 believers 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 believers sins had contracted. He hath so freed believers from the guilt of sin, that their sins shall never be charged upon them. The Lord hath laid upon him the iniquities of all believers, Esa. 55.6. And they cannot be laid upon him, and upon believers too; but are in God's 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 taking away the sins of the world, Joh. 1.29. Behold the lamb of God that taketh away the sins 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 sins of his people, that they shall never be charged upon their account. The promise is very emphatical; 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 sins of Gods justified one's are not only blotted, but blotted out, and that by God himself, who alone hath the power of life and death, of condeming and absolving. Though an inferior Officer should blot out an indictment, that (perhaps) may stand a malefactor in no steed; but when the King doth it, who is the chief Judge, than the indictement cannot return. Now it is the Lord himself doth blot out 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 sins. Our unpardoned iniquities, as a thick cloud eclipse the light of God's countenance from shineing upon us, till the beams 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 again, Mic. 7.19. Thou wilt cast all their sins into the depths of the sea. If a thing were caut into a river, which might be fathomed, it might be brought up again; or if it were cast upon the sea only, it might be discerned and taken up again; but when it is in the depth, cast into the depths, into the bottom of the sea it cannot be fathomed up again. By which Metaphor the Lord expresseth (as one observes 
(i) Mr. Obadiah Sedgewick in his doubting Beleiver. p. 251.252. ) the powerful energy of pardoning mercy, that sins 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 God's great judgement on Tharaoh, and the Egyptian Host, who when they pursued Israel, were drowned in the bottomof the red sea 
(k) Mr. Loves. Penitent pardoned. p. 44. . God will deal with sin as he dealt with Pharaoh and his Host. To show how irrecoverably they perished, it is said, they sank as lead in the mighty waters, Exodus. 15.10. when God pardoneth sin, sin lieth 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 covered. Now you know quod tegitur non videtur 
(l) Hieron. Si voluit segere, noluit videre, etc. Aug. in Psa. 32. , etc. 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 seethe 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 do see sin in them, with the eye of his knowledge and omniscience; yet he doth not see sin in them with the eye of justice, so as to lay it to their charge. Their sins 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 
(m) Mr. Newman in his Sermon before the house of Commons Dec. 30. 1646. on Heb. 4.13. p. 21. .  
And moreover, the Sctipture holds forth, that the sins of God's people are so put away, that if God should come afterwards and make inquisition for sin in them, it shall not be found; Jer. 50.20. In those days and in that time saith the Lord; the iniquity of Israel shall be sought for, and there shall be none; and the sins 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 should not be so much as any scar or mark, not so much as any print or slain left, to be a witness of their sin, or a plea for their condemnation. Which leads me to the third particular  
Thirdly, Believers are freed from sin in respect of the condemning power thereof: 
Quoad vim damnandi.  So that now there is no condemnation to them that are in Christ Jesus, Rom. 8.1. Though there be matter of condemnation, yet their is not condemnation itself. Sin shall never bring those under condemnation, that have an interest in Jesus Christ; for that were derogatory to God's 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 do so unrighteously, as to expect that from us, which Christ hath paid for us to the uttermost farthing. Thus you have heard how believers are free from sin this life.  
Secondly, My next work is to show you how believers are not freed from sin in this life? And this also I shall lay open in three particulars.  
First, 
Non quoad actum inhaerendi.  Believers 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 dwelleth in me, Rom. 7.17, 20. Sin doth not only 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 
(n) Mr. Brinsly in his Treat. of mystical 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 
(o) Epiphan. Haeres l. 2. H. 64. cited by Dr. Ed. Reynolds in his Treatise concerning the sinfulness 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, etc. be broken down 
(p) Dr. Ed. Reynolds ubi supra. Mr. Watson in his Christian's Charter. . Sin cleaves so fast to our nature, that it will never totally and finnally leave us, till these houses of clay be demolished. It sticks as fast to us, as blackness to an Ethiopian, all the water in the Ocean cannot wash it off. As long as there is wheat in the field, it will have chaff about it; as long as there is water in the sea, it will retain its saltness; so sin will cleave and adhere to us as long as we live. Hence the Apostle calleth it an encompassing sin 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Heb. 12.1. Erasmus rendereth the word Peccatum tenaciter inherens 
(r) Leigh Crit. Sac. . A sin that doth so tenaciously cleave to us, that it will not be shaken off. A man may as soon shake of his skin from his back, as shake of this evil inhabitant. It will dwell in us, while we dwell in these Tabernacles of clay.  
Secondly, 
Non quoad vim inficiendi.  Believers are not freed from sin in respect of its infectious property: for it not only 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 sins of unregenerate men are defiled with sin is beyond dispute; their best services, as they come from them are sinful; 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 hateful to God (for to affirm so were to reproach the spirit and grace of Christ, by which they are wrought) yet this I dare boldly say, there is abundance 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 amiss in our best services, he would find enough in them to condemn us 
(s) Nullum unquam extitit pii hominis opus quod si severo Dei judicio examinaretur, non esset damnabile. Calv. Inst. l. 3. c. 14. § 11. . For our righteousnesses are as filthy rags and as a menstruous cloth. Esa. 64.6.  
Thirdly, Believers 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 sinful practices; in so much that too often it salleth out, that what we would and should do, we do not, and what we neither would nor should do, that we do 
t Rom. 7.15. ; and when we would do good, evil 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 believers are freed from sin in this life.  
I proceed now in the third place (according to my proposed method) to lay down the Reasons of the Doctrine; and they are of two sorts.  
First, I shall give you a few reasons, why God hath not wholly freed his people from sin in this life, but suffereth them to carry about with them the remainders of corruption unpurged out, while they abide in the flesh.  
Secondly, I shall also lay down some reasons, why the Lord suffereth corruption so fare to prevail even in Godly men, as to lead them into the acts of sin, insomuch that it is true, even of the best men, that In many things they offend all.  
First then, Why hath not God wholly freed his people from sin in this life, but suffers them to carry about with them the remainders of corruption unpurged out, to their dying day?  
I answer, it may be for these reasons;  
First, Reas. 1 That the power of his grace might be the more conspicuous in their perseverance. Hence it is apparent, that it is only by grace, they have their standing, as well as their being in grace; and that it is only by the mighty power of God, that they are kept through faith unto salvation, 1 Pet. 1.5. It must wonderfully magnify the power of God's grace, that a spark of grace should be kept alive in the midst of a sea of corruption.  
Secondly, Reas. 2 That the people of God might have matter of humiliation. God was pleased to suffer the Israelites in the wilderness to be stung with fiery serpents and scorpions to humble them 
u Deut. 8.15.16. . So while we are in this world, God suffereth us to be stung with the fiery serpent of sin, that we might be humble before him. Paul had a thorn in his flesh, and a messenger of Satan to buffet him, that he might not be exalted above measure, 2 Cor. 12.7. Beza thinketh that this thorn in the flesh was inherent corruption 
x Concupicentiam intelligit, quae teli instar nobis inhaeret. Beza. , and that it is called a messenger of Satan, because he doth kindle those corruptions 
y Qui illas cupiditates incendit. idem. .  
Thirdly, Reas. 3 That saints might be brought into a love with, and desire after that estate, where they shall be wholly freed from sin. Hereby God would have us to see the difference between a state of grace and a state of glory; and we shall by this means 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 thorns in our eyes, that so we may the more long after that estate of glory, in which sin shall be no more. And so I have done with the first sort of Reasons.  
Secondly, I come now to give you an account, why the Lord suffers this corruption of nature so fare to prevail even in Godly men, as to lead them into the ways 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 believers.  
I shall begin with those Reasons that respect God and Christ, and they are these two viz.  

1. First, God permits it for the glory of his power and faithfulness: 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 faithfulness. 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 God's glory. Indeed they do not per se, but per accidens. For sin, especially in God's 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 God's dishonour, yet through God's 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 to shine out of darkness to bring good out of evil. Now God ordereth even the falls of Saints to his own glory, even to the glory of his power and faithfulness, in raising them after such falls. To recover a fallen Saint out of the mire of sin, is a work of God's almighty power; and as it conduceth to the glory of his power, so of his faithfulness 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 heinous sins, that so both his power and faithfulness 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 manifold sins before conversion; but that after frequent falls we should be set upon 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 God's grace in justifying us freely by the righteousness of Jesus Christ.  
Secondly, 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 carnal confidence. 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 off from carnal 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 die 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 only to deny his Master but to forswear him; and to his oath to add a curse and Imprecation, and damning himself (for so the notation of the Greek word imports) imprecating Gods wrath and eternal damnation upon himself, if he knew the man 
z Caepit execrari, nempe se, h.e. corpus & animam devovere aeterno exitio. Pareus, ad loc. ? I do not question but that Peter was real, when he made the foregoing profession to Christ, and that he did not only compliment with him, but that he really intended no less, than 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 carnal confidence 
a Justam paenam luit suae confidentiae. Pareus. .  
Secondly, Reas. 2 By this means God is sometimes pleased to weaken sin, and to strengthen grace in them. By God's wise ordering and disposeing of it, sin loseth strength by the falls of Godly men. I confess 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 sin. But in the Godly, relapses and falls into sin, do per accidens, through the wisdom and goodness of God so ordering it, conduce to the weakening 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 watchfulness, and greater fear, and more firm dependence upon God, more renewed vows and covenants and resolutions against sin. A man that climbs up a tree, if one foot slip, or a bough break, is the more careful to take sure footing afterwards; so the 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 itself could not shake or overturn him.  Secondly, God hath also some ends which respect those that stand. 
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, 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 plucked up by the roots; whence is it then that I a poor shrub am preserved? how cometh it to pass that thou upholdest me? This wonderfully sets off, and commends the goodness and the love of God, and fills the soul with the admiration of it.  
Secondly, Reas. 2 God would hereby quicken them to prayer 
b Lapsus majorum, tremor minorum. : When a soul seethe 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 go 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, which I promised in prosecution of the Point, is to discover to you, what is the difference between the infirmities of the Saints, and the falls of wicked men.  
Beloved, this is a weighty question, and the clear resolution thereof may (through God's blessing) be very conducible to your spiritual good and advantage; both for the preventing and removeing discouragements and imbondageing thoughts of fear, out of the hearts of weak Christians; and also for the preventing and removing of carnal 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 do usually very much disturb the peace of their own consciences; and they are as frequently a snare to carnal hearts to encourage them to sin; and therefore it will be worth the while to resolve this question, viz. What is the difference between the Godly and the wicked in their sinning? between the infirmities of Saints and the falls of wicked men? Godly men sin, and wicked men sin; and yet there is a vast disparity and a manifold 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 cries out, Oh wretched man that I am, who shall deliver me from this body of death? It is here as in civil matters; if we make our challenge or demand, a custom 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 Satan's temptations, he may be once and again overtaken with it, yet he resolveth against it, and prays against it, and complaineth to God of the strength of his corruptions, and doth not allow himself in the least sin. David professeth, that he had chosen the way of truth, Psal. 119.30. and yet he slipped 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 falters again with his tongue, and speaketh either falsely or doubtfully, when the King of the Philistims asked him whether have ye made a road 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 countries, verse 8. Nevertheless David did not make a trade of lying, for he had chosen the way of truth, Psal. 119.30. and he professeth afterwards in the same Psalm, that he hated every false way, verse 104. And this is the meaning of that place. 1 John. 3.9. Whosoever is born of God, doth not commit sin 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , he doth not trade in sin, and make it his work and his business.  
But wicked men drive a trade of sin; they devise, plot, and contrive sin, which acts denominate them workers of iniquity. They are so far from putting in a plea against sin, that they will (as I shall show 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 making preparation to resist the lusts of the flesh, that they make provision for the flesh to fulfil the lust thereof, Rom. 13.14. Wicked men by making a trade of sin contract upon themselves a kind of cursed necessity of sinning. Sin by custom becometh (as it were) another nature to them 
d Consutudo quasi secunda, & quasi affabricata natura. Aug. lib. 6. the music. , so that they can almost as soon cease to be, as cease to sin.  
Secondly, Differ. 2 A Godly man doth not sin with a full consent of his will: he doth not yield a willing subjection to the commands of sin. He doth not yield a ready and free obedience to it, as to a natural Lord, but only a forced and involuntary obedience, as to a tyrant. Sin cannot say of believers, 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 do this, and doth it, Mat. 8.9. For a Saints heart riseth against the imperius commands of sin; and the soul complaineth, and cryeth to God for help against it. A Godly man sinneth with much reluctancy 
e non voluntate plenâ sed semiplenâ. ; his heart never cometh up heart'ly to the commands of sin, but the evil which he would not do, that be doth, 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 carried forth, without any open resistance; as when a thing is put to the question, a man that is silent, may be said to give some kind of consent, when he doth suspend his own vote, and not openly declare his consent, nor yet directly enter his dissent. But yet (beloved) though a Godly man may be overborn sometimes, and hurried into some particular acts of sin; yet he doth not directly or determinately consent thereunto. It is the sad complaint and the mournful voice of grace, the evil, which I would not, that I do. But I do sin, and I will sin; I do work iniquity, and I will work it; that's the stubborn voice of a sinful 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 spiritual struggling between the flesh and the spirit in a believing soul: The flesh lusteth after the spirit, and the spirit against the flesh, Gal. 5.17, Now where there is this lusting and struggling against corruption, there cannot be a full consent or compliance of the will with corruption. I told you before, that sin acteth the part of a Tyrant in a Godly man. Now you know all the service that is done to a Tyrant, is out of of violence, not out of obedience. A Tyrant hath only a coactive power over the persons, but a King, besides that hath a sweet power over the wills and affections of his Subjects 
f His duobus differt justum regimen à Tyrannide. Regi legitimo subditi libenter obediunt, quicquid praeceperit Tyranno inviti obtemperant, etc. Pareus in Rom. 6. , they love his person and delight in his service, which rule, though it be not always true in civil governments (for the unwillingness of some to obey their Sovereign may arise from their own rebellion, and not from his Tyranny) yet it is most general 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 
g King. 21.20. , but in a different sense. Ahab sold himself, and became a voluntary in the service of sin. But Paul was sold by Adam 
h 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 creatures are to vanity, not willingly but by reason of his act, that had subjected him long before 
i Dr. Ed. Reynold's in his Treatise of the sinfulness of sin. .  
But now unregenerate men do readily obey sins commands, they yield 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 only principles of rebellion, whereby they are impetuously carried forth into the ways 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 custom is of our lives. The honest traveller purposeth to keep on strait to his journey's end; and if he do at any time mistake his way, it is besides his purpose. So—  
Though Peter denied 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 do, as appeareth by his contract with the Scribes and Pharisees. As for Peter, he denied his master, not because he purposed to do it; but because he purposed not to do it, without depending upon Christ for strength to preserve him from the violence of such a temptation 
k 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 dreadful and terrible, but it was a sudden surprise; 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 go up thither with an intention to seek one. Godly men may be suddenly surprised, and be hurried into the external acts of those sin, which they never intended, and against which their purposes and resolutions were most strongly carried 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 satisfied 
l In exordio adolescentiae petieram à te castitatem & contimentiam, etc. Timebam etc. 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 Come ye, I will fetch wine, and we wil● fill ourselves 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● of their detestable things, and their abominations, i. e. The inclinations and resolutions of their hearts go or walk after their abominations.,  
Fourthly, Differ. 4 The falls of a Godly man do not spring from propensions of nature, but from the strength and violence of temptation. That temptations are exceeding powerful to hurry the best of men into sin is evident, by that special direction, that our Saviour giveth us to pray against temptation, and Gods special 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 
m Mr. Burgess Spiritual refining. 2d. par. p. 211. . Such may be sometimes the voiolence of temptation, as that Godly men may be overborne thereby, and hurried 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 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 sins are upon terms 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 natural both to the one and the other. A natural man (indeed) may be restrained for a while from his violent acting of his wont impieties, (it may be) by restraining grace, or (perhaps) only 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 excess of ungodlyness; but there is still in him such a natural propension and inclination to the ways of sin, that like water that hath been for a while bayed up; if once the banks be broken 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 break forth again with the greater violence into his former lewd and ungodly practice. A natural man may not unfitly be compared to a Lion or a Bear, that may be (perhaps) for the present chained up to prevent his doing mischief, but still retains his ravenous disposition, and hath a natural inclination to do mischief: So the heart of a wicked man, if only chained up by restraining grace, or fear of the Magistrate, and not changed by renewing and sanctifying grace, if he can but get lose from those restraints, will soon return to his former vomit, to his former lewdness and ungodlyness; for he hath a natural propension and inclination to sin. A wicked man when he sins, is like a fish in the water, in his proper element. The ways of sin are the proper element (if I may so speak) they 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 evil that he doth, Rom. 7.15. yea he hates it with a deadly and irreconcilable hatred; so much the word signifies, which David useth in that place quoted before, Psal. 119.104. I hate every false way 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 evil, where the original word is very emphatical, it signifies to hate a thing with vehemency, and to loathe it as Hell itself. It is a compound word; the simple verb imports extreme detestation; the signification therefore is aggravated by the composition 
o Leegb Crit. Sacra. . Indeed sin is a Godly man's 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, etc. the original word signifieth (as Beza notes) one that is aerumnosis & perpetuis pugnis satigatus, wearied with troublesome and continual combats 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 evil more than good, Psal. 52.3. to choose 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 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 rising again, as it records David's adultery and murder, Hezekiahs' pride, Peter's denial and the falls of the Saints, so it records also the tears, and, the sighs, the groans the melt, the humiliations, and the repentance of those precious Saints. In the 51. Psalms, you may read of David's 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 tears, he went forth and wept bitterly, Luk. 22.61. A look of mercy from Jesus Christ broke Peter's heart, and opened the floudgate of his eyes too. And the Lord turned and looked upon Peter, and Peter went out and wept bitterly.  
But wicked men persist and persevere in the ways of sin; insomuch that neither judgements threatened, nor judgements inflicted can reclaim them. They sin, and care not; they sin, and fear not; they sin and they will sin, let God say, or do what he will, to the contrary. As those did, Jer. 2.25. Withhold thy foot from being unshod, and thy throat from thirst, i. e. Why will ye go down to Egypt for help? you'll 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 dreadful judgements against that people, and that in great variety too, viz. Sword, Famine, and Pestilence, verse 11.12, 13. yet they were resolved to go on in their Idolatrous practices; they answered Jeremiah saying, As for the word that thou hast spoken to us in the name of the Lord, we will not hearken unto thee; but we will certainly do, whatsoever thing goeth forth of our own mouth, to burn incense to the Queen of Heaven, etc. Their wills were fully set upon their sinful ways, let God say or do 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 hundred & twenty years together; yet they persisted in their own ways, and gave themselves, to eating and drinking and ran on to all excess 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 ways of sin. So true is that of the wise man Prov. 27.22. Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness departed from him.  
I have done with the Doctrinal part, I proceed now to application, and this Doctrine may be improved several ways.  
Use 1. First, Use. 1 This point gives us a check to the error of those, Refuta. who assert a possibility of an absolute 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 
q 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 days this error 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 poisonous 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.  
3. How contrary it is to the nature of grace and sanctification.  
4. How contrary to the plentiful suffrage of antiquiy, yea to the concessions of some of our Popish adversaries.   
First, It is contrary to the Scripture. I shall give you some instances,  
First, It is contrary to such Scriptures, as do clearly 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. Divers Scriptures were alleged for the proof of the Doctrine, that do clearly assert this truth. To those which were then mentioned, I shall only add, 1 King. 8.46. where it is expressly affirmed, that there is no man that sinneth not.  
Secondly, It is contrary to such Scriptures, where the people of God. in their petititions and supplications, do necessarily infer this truth, that there is sin remaining in them. Otherwise how can they pray as David doth, Psal. 51.1, 2, 9? Have mercy upon me, O God, according to thy loving kindness, according to the multitude of thy tender mercies, blot out my transgressions. Wash me throughly from mine iniquity, and cleanse me from my sins. Hid thy face from my sins, and blot out all mine iniquities; and as our Saviour teacheth his disciples Matth. 6.12. Forgive us our debts?  
Thirdly, It is contrary to those Scriptures, where Christ is said to be an Advocate, and an High Priest, to make intercession for believers, 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 needless, if they had no sin in them. If believers 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 for them? So that this error destroys the intercession of Jesus Christ.  
Fourthly, It is contrary to those Scriptures, that note the infirmities, even of those, whom the holy Ghost in other Scriptures hath styled perfect. Noah is styled 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 faithful, 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 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 Vriah, and his pride in numbering the people, 2 Sam. 11. & 24.  
Job also is styled a perfect man, Job 1.1. and yet subject to infirmities, as appeareth by his cursing his day, chap. 2.  
Asa is styled a perfect man, 2 Chron. 15.17. the heart of Asa was perfect all his days; and yet in the very next chapter you have no less than four several 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 Lord's 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 try what was in him, how doth he discover his imperfections? His ingratitude is recorded 2 Chron. 32.25. Hezekiah rendered 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 showed his treasures to the Ambassadors of the King of Babylon, for which God threatneth, and afterwards in his sons days brought the Captivity.  
I'll 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 Commandments of God blameless; and yet afterwards he is struck dumb for his unbelief, verse 22.  
Now if absolute perfection and freedom from sin were attainable in this life, questionless 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 frailties and infirmities.  
Lastly, It is contrary to such Scriptures, where the repentance, and humiliation, and the Godly sorrow of Saints is recorded. David's 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 myself, and repent in dust and ashes: and Peter's repentance is mentioned in no less than three of the Evangelists, viz. Matth. 26.75. Mar. 14.22. Luk. 22.61, 62. So that the poisonous nature of this opinion appears in nothing more, than in this, that it taketh away all grounds of humiliation and repentance and Godly sorrow for sin, in those that believe. For he that saith there is no sin in Saints, doth in effect say, that there is no need of repentance in Saints This error (you see) eateth into the very vitals of Godliness; it overthroweth repentance; therefore beware of it, and thus I have showed you how contrary this error is to the Scriptures.  
Secondly, It is contrary to the experience of believers, 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 myself mine own mouth shall condemn 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 mark iniquities, O Lord, who shall stand? And St. Paul at large, Rom. 7.14. ad finem. complaineth bitterly of that sinful corruption, that did cleave close unto him, and hang fast upon him, and would do to his dying day. The bosome-experience of all Saints, is enough to confute this vain and fond conceit of perfection in this life.  
Thirdly, it is contrary to the nature of grace and sanctification, 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 work of time, even of their whole lives. They have two laws in them, one in their members, rebelling against the other, which is in their minds, Rom. 7.23. insomuch that though grace reign in them while they live, yet corruption prevaileth often, and will dwell in them till they die, verse 17.  
Lastly, It is contrary to the plentiful 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 expressly, None can be without sin, as long as he is clothed with flesh 
r 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 of Jesus Christ, saith, we must always confess ourselves to be sinners, for whosoever shall say, that he is without sin is either a proud man or a fool 
(s) Semper debemus nos confiteri peccatores, nam quisquis se immaculatum. & sine peccato diceret, aut superbus est, aut stultus. Cyprian. . And who doubteth (saith Augustine) that concupiscence may be lessened in this life; but not consumed 
t Concupiscentiam quis ambigat, in hac vitâ posse minui, now posse consumt? Aug. ? And Bernard saith, that the flesh is Host, 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 sin, he saith, whether thou wilt or no, this Jebusite will dwell in thy borders; it may be subdued, but not utterly rooted out 
u Velis nolis, intra fincs tuos habitabit Jebusaeus; subjugari pocest, exterminari non potest. Bernard. . And the master of the sentences acknowledgeth, that we are not so redeemed from it, that it should not have a being in us, but only that it should not reign in us 
x Non ab eà sic redempti sumus, at non sit, sed ut non dominetur, Mag. sent l. 3. Dist. 19 . And Cajetan another learned Papist acknowledgeth, that sin is condemned, but not extinguished 
y Dumnatum est peccatum, non extinctum. Casetan.  And Estius another Popish author (howsoever he endeavour in other places to blanche thematter) yet in his Commentary upon those words of the Apostle in Rom. 6.12. Let not sin reign in your mortal bodies; 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, etc. because as long as we are in this mortal body, sin is in us, and cannot be rooted out of us during this life 
z Non dicit Apostolus, non sit, sed non regnet peccatum, etc. quia quamdiu sumus in hoc mortali corpore, est in nobis peccatum, neque durante hâc vita extirpari potest. Estius in Ep. ad Romanos. . And elsewhere the same author acknowledgeth, that this is the constant Doctrine of the Fathers, that a man cannot live without sin 
a Doctrina haec adco constans est apud patres ut passim affirment hominem non posse vivere sinc peccatis, etc. Estius ad. 1 John. 1.3. .  
Thus I have showed you how contrary this opinion is to the Scripture; how contrary to experience of believers; how contrary to the nature of grace and sanctification, and how contrary to the suffrage of antiquity; yea to the concessions of some of our Popish adversaries.  
I need not spend time in answering the cavils of those, who assert, that perfection and absolute freedom 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 go 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: Only I cannot but take a little notice of one Text of Scripture, upon which (though it be a precious golden foundation) a late Author 
b Dr. Tho. Drayton late Minisier of Chilwark in the County of Wiles in his Book entitled the Proviso of the Promises.  hath built much hay and stubble. It is that of the Apostle in 2 Cor. 7.1. Having  these promises, dearly beloved, let us cleanse ourselves from all filled hiness of the flesh and spirit, perfecting holiness in the fear of God. From which words the aforesaid Author inferreth his Doctrine of perfection and freedom 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 easily be overthrown.  
Now the supposition, that he goeth upon is this; that perfect cleansing etc. is made a condition of the promises; and hence he inferreth, that if absolute freedom from sin be not attaineable, the condition of the promises is impossible, and conomine unjust.  
But my beloved, first his supposition is false; for had the Apostle made perfect cleansing, the condition of the promises, he would not have said, having these promises, but rather, if ye would have these promises. The Apostle supposeth an interest in them, and from thence he inferreth duty, not as a condition, to obtain an interest in them, but as a fruit or expression of our thankfulness for an interest already obtained.  
Besides, Dato sed non concesso, supposeing but not granting, that perfect cleansing is a condition of the promises, the inference is a mere 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 God's 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 less our duty, for our inability to attain it here.  
Again God's commands are not measures of our strength. We cannot draw a good argument, a mandato ad effectum, from what God commands, to what we can do. Things are thus expressed (saith one) for another purpose, to show Gods right, to convince the creature of weakness, to show us our duty, that man's endeavour is required, and that we should do our ut most, to convince us wherein we have failed, etc. 
c Mr. Manton on James. p. 177.   
But this may suffice to have been spoken to that use.  
Secondly, Use 2 The next use which I shall make of this point, 
Caution.  shall be an use of caution, and this use will concern both Sinners and Saints.  
First, It may be applied 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 vain.  
First, Let them take heed, how they embolden themselves to sin, by the falls of Saints, which are recorded in the Scripture.  
Secondly, Let them take heed of insulting over the Godly, because of their failings. I begin with the first.  
First, 
Cauti. 1.  Let them take heed how they embolden themselves to sin, by the falls of Saints recorded in the Scripture. It is an argument of a base spirit, for men to plead Noah's drunkenness, Lot's incest, David's adultery, Peter's denial, as examples to encourage themselves to sin. 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 do 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, They do wrest and pervert the Scriptures when they make such carnal 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 special ends of Gods recording in the Scriptures the falls of his Saints: and they are these.  
First, that their falls might be a means to preserve others from fainting under the burden of their sins, that they may not, when they fall, despair of mercy, or think their sins greater than can be pardoned.  
Secondly, that their falls may be warnings to others, to preserve them from falling: that they may be as sea-marks to warn others to take heed, how they come near 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 written for our 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 surprised and overtaken with the like temptation 
d Ad nostram doctrinam, instructionem, & cautelam, referenda sunt. Estius. ad 1 Cor. 10.6.  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; Nevertheless, even him, did outlandish women cause to sin. Shall we then hearken unto you, to do all this great evil, to transgress against our God in marrying strange wives? q.d. If solomon's marrying of strange wives was a means 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 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 foul sins as adultery and murder? Did Moses the meekest man upon the earth break 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 fare short of them in grace, to take heed of the occasions of the like sins; and look 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 watchful over their own hearts. Did David, and Peter, and others, who were such strong Saints, and like pillars in the house of God, fall so dangerously? Oh! then how nearly doth it concern us, who stand in more slippery ground, to look well to ourselves, 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, do grossly pervert and wrest the Scripture, and do in effect make God the patron of sin. Therefore I beseech you take heed of it.  
Secondly, You will see but little cause to embolden yourselves in sin, by the examples of the infirmities of Saints recorded in the Scripture if you consider how deeply they have smarted for their sins. It is true indeed, the Scriptures tell us that many of God's dear 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 sinned against him; what frowns, what hidings of God's face, and what broken bones their sins have cost them; and how long some of them have roared upon the rack of God's heavy displeasure, before those broken bones have been set in joint again; besides many temporal afflictions which they have undergone, though not sub ratione penae as the fruits of vindictive justice; yet as the effects of fatherly displeasure. 
c 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 less would he embolden 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 faithfulness to fail, Psal. 89.33. yet if his covenant-people forsake his Law, and walk not in his judgements; if they break his statutes, and keep not his commandments; 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 and unbelief shut him out of Canaan, Numb. 20.12. and 27.13, 14. And David's Adultery and murder entailed the sword upon him and his family to all generations; and the child born in adultery must not live, but die, 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 alleged 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 believed not the words of the Angel, which were to be fullfiled in their season. Methinks this consideration should startle such carnal 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 taste deeply of the cup of God's fatherly displeasure, and exposed them and their families to sore afflictions in this life, God thereby evidencing and declaring to the world his impartiality, his hatred against sin wheresoever he findeth it, and his faithfulness 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 yourselves an immunity from the like sufferings, if you indulge to yourselves a liberty to commit the like transgressions.  
Thirdly, The Scriptures also record other things of the Saints, that are more worthy your imitation, than their sins. You may read of of the meekness of Moses, as well as as of his passion, of the holiness 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 boldness of Peter, as well as of his cowardice in denying his master; in a word, you may read as well of the graces, as of the corruptions of God's children. Surely, it would be your wisdom 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 pattern for your imitation.  
Secondly, 
Cauti. 2.  Let sinners also take heed how they insult over the Godly, because of their fall. If a professor of religion do but slip, how doth the world presently condemn him for an hypocrite: and even while themselves lie and wallow in sin, and allow themselves in all manner of ungodlyness, how do 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 mere pretenders to Saintship, etc.  
Now that you may see the sinfulness hereof, Consider  
First; The Children of God are sanctified but in part in this life. Though in regeneration the new creature be made partaker of the Divine nature; yet the Old man is not utterly abolished. In conversion corruption is mortified, but not nullifyed; sin is conquered, but not extinguished. The children of God, when they become Saints, do not cease to be men; when they receive the Spirit, they do 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 God's children 
f Psal. 73.15. .  
Secondly, If thou didst reflect upon thyself, thou wouldst find more just cause to condemn thyself than them. Doth sin dwell in them? why? it reigns in thee. Do they sin through weakness? thou sinnest through willfulluesse. Do they sin through infirmity? thou sinnest through presumption. Are they sometimes overtaken with a Temptation? thou many times goest forth to meet a temptation; and rather than fail, thou wilt turn Devil and tempt thyself. Thou hypocrite, dost thou judge thy Brother for the mote that is in his eye, when thou hast a beam in thine own eye? Mat. 7.3. Surely if thou wer'st better acquainted with thine own heart, and was't thou not a stranger at home, thou wouldst not be so busy abroad.  
Thirdly, Know this, that in judging the children of God thou condemnest thyself. Thou art inexcusable, oh man, whosoever thou art that judgest for wherein thou judgest another thou condemnest thyself, for thou that judgest dost the same things, Rom. 2.1. In censuring thy Brother's infirmities, thou dost but aggravate thine own impieties 
g Turpe est Doctori, cum culpa redarguit ipsum. . If his mote seem so big in thine eye, how great (thinkest thou) will thy beam appear in God's eye another day? Assure thyself, that with what judgement thou judgest, thou shalt be judged; and with what measure thou meetest, it shall be measured to thee again, Mat. 7.2. and think not this oh man that judgest and condemnest the people of God for their infirmities, and art thyself guilty of gross enormities that thou shalt escape the judgement of God, Rom. 2.3.  
Thus much by way of Caution to sinners, to prevent the ill use, which they may make of this Doctrine.  
Secondly, This Doctrine may be also improved by way of Caution to Saints. 
Caution to Saints   
First, Let them take heed and beware of pride. If at any time your hearts begin to swell with pride, than mind your corruptions. When you begin to be exalted above measure by reason of strength of parts, or eminency of grace, think upon your infirmities, and let this thorn in your flesh prick the bladder of your pride. Surely the best of us have enough within us to pull down the pride of our hearts: when we are with the Peacock proud of our gay feathers, let us look upon our defiled feet, and be humbled. Alas? what have we to be proud of? We have nothing of our own but sin. As for our gifts and graces, we may truly say of them, as the young man did of his hatchet, alas master, it was but borrowed 
h 2 King. 6.5.  Or in the words of the Apostle, what have I that I have not received? and if I did receive it, why should I boast, as if I had not received it 
i 1 Cor. 4.7. ? When therefore the sense of grace at any time lifts us up, let the sense of corruption lay us low. Certainly there is more of sin, than of grace; more of the flesh, than of the spirit, in the holiest 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 natural mothers to lust, as the earth is to weeds; and the best men alive have cause to complain, that in them, that is, in their flesh, there dwelleth no good thing. And certainly let men be never so gracious, they have infinitely more matter of humiliation, through the abundance of corruption remaining in them, than of pride and exaltation, for the eminency or strength of grace; there is more in their sins to humble them, than in their graces to lift them up? especially if we consider these three things;  
First, The sins of Saints are of the same nature with the sins of wicked men. What though sin doth not reign in Saints? It remaineth in them still; and is it ever the less sin, because it doth not reign? Certainly there is the same violation of God's Law, the same contrariety to God's holy and Heavenly nature, the same disobedience to the will of God, in the sins of Saints, as in the sins of other men. As a man cannot give the greatest sin a worse, so neither can he give the least a better name, than sin. I know no difference at all in nature between the sins of the Godly and the wicked; there is indeed a difference in their persons, the one is regenerate the other unregenerate; but sin is sin still in both; though it reign in the one and not in the other. Surely this is a very humbling consideration to the people of God.  
Secondly, The sins of Saints, as they are of the same nature, so they are of the same desert with the sins of wicked men. All sin is in its own nature damning; and that sin doth not prove damning to the Saints, is (as one observeth 
k See Mr. Tho. Case Elias Abatement, or corruption in the Saints. p. 107. 108. ) not from the sinfulness of their sin, but from the greatness of God's mercy not from the nature of their sin, but from the goodness of God's nature. And should not this be matter of deep humiliation to the Saints of God?  
Thirdly, Consider yet further, that that their sins, are in some respects more heinous than the sins of other men, and that upona  account.  
First, God is more dishonoured by their sins, than by the sins of other men. It is a greater dishonour to the master of a family, if those of his own household walk disorderly, than if those that are strangers, or have no relation to him, walk disorderly: So, in regard of the near relation, that is between God and his people, their sins redound more to God's dishonour than the sins of those, that are strangers to him.  
Secondly, Religion suffereth more reproach by their sins, than by the sins of other men. The mouths of the sons of Belial are thereby opened to reproach the ways of God. Sins of professors will be cast as dirt upon the profession itself 
l Ecce quales sunt qui Christum colunt. Salvian. de guhern. dei. lib. 4. . Professors 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 sins of Saints to lash Religion with?  
Thirdly, There is more unkindness in the sins of Saints, than in the sins of other men. Hence it is, that their sins are said to grieve the Holy Spirit of God 
m Eph. 4.30. Res est delicata spiritus Dei. Tret. . It goes nearer the heart of God, when his people sin against him, than when other men sin against him. The sins of others provoke God to anger, but the sins of saints do grieve his spirit 
n See Mr. Burroughs Gracious spirit. p. 186. . Siants are the objects of Gods special love, and therefore it must needs be grievous 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 nearer his heart, than when others offend; for there is more unkindness in their sins. Sins in God's 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 only done evil before me from their youth, etc. The Septuagint read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they alone, or they only have been sinners before me; as if God did not take notice of the sins of other Nations 
o See Mr. Manton on James p. 150. . Israel, God's portion, whom he had avouched to be his people, are the only sinners Indeed a wound is deeper, by how much the nearer the hand is, that strikes it. What thou my son 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? said Caesar to Brutus, when he saw his hand amongst the rest stretched forth against him. By how much the more kindness men sin against, by so much the more unkindness 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 equal, 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 kindness to thy friend? This should be a soul-humbling consideration to the people of God, that every sin they commit, is an unkindness done to a kind God.  
Fourthly, there is more unfaithfulness in their sins, than in the sins of other men. For they are God's covenant-people, the vows of God are upon them; they have given themselves up to God in Covenant, and God expects better things from them. God speaks confidently concerning them, Surely they are my people, Children that will not lie, etc. Esa. 63.8. God confideth in them; and therefore for them to be unfaithful, for his Covenant-people to forsake his Law, and break his Commandments, this must needs be very heinous.  
Lastly, Saints are advanced to a more excellent state than others are: and this aggravates their sins, and makes them exceeding and above measure sinful. God hath a special 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 heinous than the sins of other men. Hence God complaineth of the provoking of his sons and daughters, Deut. 32.19. A late eminent Divine compareth sins in the people of God to a stain in a piece of Cambric or Lawn 
q Mr. Burroughs on Hoseah. vol 2. p. 179. , which are easily seen. Indeed wicked men are (if I may so speak) of a courser thread, their heart is little worth, and therefore, though they are sullied 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 heinous, 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 persuaded to follow these Directions.  
First, Let them be watchful. Dircti. 1 Beloved, we know not whither our corrupt hearts may carry us before we die. Let us not therefore be secure; we have natures, that may prompt us to the foulest sins, that ever were committed. 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 die with thee, I will not deny thee, Mat. 26.33, 25. and yet Peter did both; he both forsook him, and denied him, and that with a curse and an Oath, verse 70, 72, 74. Had Peter known his own heart better, he would have been less confident. Truly good men do not know whither the corruption of their hearts may hurry them before they die; 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 yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, &c, One would think this a strange exhortation, and an useless caution to such good men as they were. Yet our Saviour knew, that they had the seeds of those sins in their natures, which he forewarned them of; and the feeds of the same, yea of all manner of sins are in our natures, as well as theirs; and therefore we had need take heed of security, and keep a jealous eye over our own hearts; especially if we consider, that security lays us open to temptation; and when we apprehend least danger, our danger is greatest. Sin and Satan are ever watching their opportunity to do 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 Satan lose 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 evil spirit; and the Devil watcheth for our slumbering, and lies at catch for us, that he might take us napping. We are never more in danger to become a prey to this roaring and devouring Lion, than while we lie sleeping at his feet The Devil watcheth, that he might ensnare us; Oh! Let us keep an holy watch, lest we be ensnared by him. The Devil keepeth a crafty and malicious watch, Oh! Let us keep an holy watch. Learn for shame, of the Devil, (said holy Latimer) to watch, seeing he is so watchful. Let us be awakened out of a sleepy security, to a religious watchful jealousies over our hearts; Let them, who think they stand, take heed lest 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 shun the occasions of sin. It is true (I confess) our sinful hearts would put us upon the commission o● of sin, if there were no occasion presented. But yet it is as true that occasions do strengthen corrupt nature, as the Philosopher tell us that acts do strengthen habits. The occasions of sin do (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 only of fiery darts, but of the least sparks 
r Mr. Manton on Ja. p. 4. 69. . Christ teacheth us to pray, Led us not into Temptation 
(s) Mat. 6.13. : Surely the way to be kept from temptation, is to keep at a distance from the occasions of sin. To pray, Led 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 burnt, and as soon as he hath done, to thrust his fingers into the fire. Surely we shall never overcome temptations, unless we turn from the occasions of sin. A sad examle of this we have recorded by St. Augustine 
t Aug. Confess. lib. 6. cap. 8. , of one Alipius, who was by the importunity of friends prevailed with to be present at the Gladiatory-games of the Romans; but being there resolved to keep his eyes fast all the while, so that though he was present in body, yet he might be absent in heart: but upon a great shout, that the people gave at the fall of one of the Combatants, he opened his eyes, and so became an approver of that bloody and barbarous spectacle. God's children are bound to abstain from the appearance of evil. 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 itself. The word is a very good word, and hath a very good signification, and (as a late writer hath observed 
u Mr. Jer. Burroughs in his Lectures on Hosea p. 549. ) It is as proper to God, as any word that can be given him by the Church (but that God did forbid it here) for it is no more, when the Church calleth God Baali, than if the Church should say, O God that art my Lord and my husband, who art to rule and govern me. Yea, and we do find that God giveth himself this name, Es. 54.5. Thy maker is thy husband; the word that is rendered husband is in the Hebrew Baali. Why then is the use of the word to be taken away? why, because they had abused the word and given it to Idols 
x ibid. p. 556. . Therefore God promiseth, that he would take away the name out of their mouths, 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 divers measures, a great and a small. Why? may some say, was it such a great matter for a man to have a great and a small weight in his bag? and a great and a small measure in his house? The thing in itself 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 fare enough from it; so the best way to prevent falling into sin is to keep fare 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. Shun 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 mistress, lest by her solicitations he might be drawn to sin; he harkened not unto her to lie by her, or to be with her. Gen. 39.20. Evil company is very infectious and dangerous, and therefore it is Solomon's advice, Prov. 22.24.25. Make no friendship with an angry man, and with a furious man thou shalt not go, lest thou learn his ways, and get a snare to thy soul: which words, although they are spoken of an angry man, yet they are true of all evil company whatsoever. All sinful and unclean societies are infectious and dangerous societies; either to dissuade from that which is good, or to persuade to that which is evil. Hence it is that Moses warned the Israelites, to have nothing to do with the Canaanites, lest they should be misled by their examples, Deut. 7.1, 2, 3, 4. And when they acted against this rule, they quickly broke all rules, as you may see, Psal. 106.35, 36. They were mingled with the Heathen, and then it immediately followeth, and learned their works. What works were these? Works of art or agriculture? of peace or war? No such matter, but they were works of false worship and Idolatry, as appeareth by the following words; They served their Idols, which were a snare unto them. Therefore the Lord enjoined them to have no fellowship with them, lest they should learn their ways.  
Be persweded therefore, to have no fellowship with the unfruitful works of darkness. 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 fools 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 Posterns; so Saints, if they would prevent sin should look to their senses, which are (as it were) the Gates and Windows of the soul; especially to the eye, which affects, or rather indeed infects the heart with sin, from sinne-occasioning Objects.  
It is therefore said that Eve saw that the fruit was fair, and to be desired, and then she did eat. Gen. 3.6. And as elsewhere The Sons of God saw the daughters of men, that they were fair, and took them wives. Gen. 6.2. And Tamar, when she 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 door of eyes: so called, because it was such a place, where she might be so exposed to open view 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In conspectu ommum, locoo patente ubi in omnes partes patet circumspectio. Paraeus ad loc. Fuit bivium ubi necesse erat ●udam transire, undecunque veniret, Eâ igitur conspectâ ille mox libidine accenditur meretricem ratus, Pareus ubi suprà. , that Judah should not pass 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 joseph's Mistress cast her eyes upon Joseph, and said lie with me. Her eyes infected her heart, and were the bellows, that blew up such a flame of lust within her 
z 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 David's fall, 2 Sam. 11.2, 3, 4. David's wand'ring 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 means, sinfully to lust after her. He knew that there is a speedy and quick passage from the eye to the heart, though in the fabric 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 rise and stir of corruption, and resist them. Small breaches in a sea-bank occasions the ruin 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 Devil's snare, are soon taken by him at his will and pleasure. Christian's should therefore watch against the first rise of sin, and having discovered them, resist them. Truly there is no other means can do you good, if this be neglected.  
There are but four ways 
a Mr. Ralph Robinson in his Christian completely armed. p. 47.  can be imagined, whereby we may help ourselves when we are assaulted with temptation; viz. either, 1ᵒ First To fly; or 2ᵒ Secondly To yield; or 3ᵒ Thirdly To compound: or 4ᵒ Fourthly To stand our ground, and make resistance. Now none of all these, but the last will do us any good.  
First, it is to no purpose to fly; for sin is an intestine enemy. As one said of Solomon, that though he had no enemy abroad, yet he found one at home 
b 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 us, (which (such is our misery) cannot be said of any of us) yet there are many noisome lusts dwelling in us. which war against the soul, 1 Pet. 2.11. and are active and ready to betray us to Satan. Whither therefore can we fly, as long as there is an enemy within us, and will be within us, as long as we live, and follow us whithersoever we go?  
Secondly, It is to as little purpose to yield, that's the high way to ruin; for sin, when it is finished, bringeth forth death, James 1.15. And moreover, if you yield, you put yourselves (as one hath well observed) out of the compass of Christ's prayer 
c 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 yield, 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, Compounding will stand 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 Satan will in the end prove chains of darkness.  
Fourthly, It remains therefore, that it is your best way to make resistance. As yielding and compounding is the way to ruin, 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 war against your souls, and you shall be more than conquerors, through him that loved you and gave himself for you.  
Now in resisting the rise of of sin, let me advise you to follow these rules.  
First, Resist speedily. Don't stay too long before you begin the fight. Many times men stay so long before they begin, that they are vanquished before they fight. Therefore resist the first appearances of corruption; give no place to the least temptation; oppose sin in the birth; crush the Cockatrice in the egg. It is easier to keep an enemy out of a Country, than to beat him out, when once he is gotten in: so it is easier to keep out sin, than to beat it out. Dangerous diseases may be stopped in time, which will afterwards prove incurable 
d Principiis obsta; serò medicina paratur, Cum mala per longas invalueremoras. Ovid. . Sin, if it be timely resisted, may probably prove no more dangerous to us, than the Viper proved to Paul's hand, when he shook it off into the fire, and it did him no harm 
e Act. 28.5. . But if we give way to it, and do not resist it in the first motion, it will be hard for us to suppress it afterwards.  
Do you therefore to your sins as Pharaoh gave command to be done to the Israelites male-childrens: 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 cruel act in him; but thus to deal with your sins will be a merciful act in you to your souls. What therefore Pharaoh did cruelly against those poor children, do you prudently against your sins; kill them, when they are in the birth. That's the first rule.  
Secondly, Let your resistance be universal, you must resist all sin, every false way. You must combat with all, though you can conquer none, as you should and would. True hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against the whole kind. 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 bosom.  
Thirdly, Enter not into a parley or treaty withsin; but maintain the conflict. Sin is such an enemy, that you must either kill or be killed. This conflict is of such a nature, that there should not be a treaty of peace, nor a cessation of arms all your life long 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  
Lastly, Resist in the strength of Christ. Go not forth in your own strength, but in the strength of the Lord, and the power of his mights 
g Ephes. 6.10. . Fetch in divin strength and assistance; act faith upon the death of Christ, for the kill of sin in you; and by prayer call in divine help. So much for the fifth direction, observe the first rising and stir of corruption and resist them.  
Sixtly, Direct. 6 Possess your hearts always with apprehensions of God's Presence, and set the Lord always before you, and walk as in his sight. It was the grave advice of a Philosopher to his friend 
h Seneca to his friend Lucilius. , that he should always imagine, some severe Cato, or some other person eminent for virtue, to be always present with him as overseer and censurers of all his actions, that hereby he might be kept within compass, and restrained from vice. And indeed there is much in the eyes of men, to keep men from breaking forth into sin; yea the satirist tells us 
i Juvenal. , that Maxima debetur pueris reverentia— a man would not commit a gross sin in the presence of a child. Is not then the piercing and allseeing eye of a sin-revenging God much more sufficient to lay a restraint upon your spirits, and to cause you to stand in awe, and not to, sin? Certainly this would be a notable means to preserve you from breaking forth into sinful practices, did you but seriously consider, that all sins are committed in the presence of a sin-revenging God, who is able to look the soul of a sinner into Hell, with the rebuke of his countenance 
k Psal. 80.16. .  
Seventhly, Direct. 7 Labour to possess your hearts always with the fear of God; I mean, not a servile, but a filial fear of God. This hath a wonderful 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 departed 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 run out to any evil. 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 evil, Job 1.1, 8. Yea, you shall find that Eschewing evil is not only put as an effect of the fear of God, but it is put into the definition itself of the fear of God; the fear of the Lord is to hate evil, Pr. 8.13.  
Lastly, Direct. 8 Look up to Jesus Christ with faith flaming out in prayer. His eye is wakeful enough, and his arm powerful enough to preserve you. There is a spring of strengthening grace in Jesus Christ. Therefore when you have the greatest strength of grace in yourselves, yet look beyond yourselves 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 do, only 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 Satan's temptations. Therefore look up to Christ; commit your way unto him, and watch and pray, that you enter not into temptation 
l Mat. 26.41. . So much for the use of Caution.  
Thirdly, Use. 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, Bless God that you are delivered from a sinful state. Never look back upon Sodom, but with detestation, and bless God that you are escaped; and be thankful to the Lord, who hath given you counsel in your reins 
m Psal. 16.7. . You might have remained under the reign 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 sinful ways, so that although sin dwells in you, yet it reigns not as in times past. Oh! bless God that hath given you counsel, and caused you to understand aright. Certainly, this is no other but a beam of divine light darted into your souls; certainly this is no other, than a voice from Heaven that hath said unto you, This is the way, walk ye in it  
Secondly, Be exhorted to admire the justifying grace of God, by the righteousness of Jesus Christ. When the Apostle had in the seventh chapter of the Epistle to the Romans, at large complained of the remainders of sin in him, of the Law in his members, that warred against the law in his mind; after he had cried out, oh wretched man that I am, who shall deliver me from this body of death? verse 24. then he is presently rapt up in admiration of the justifying grace of God by the righteousness of Jesus Christ; I thank God through Jesus Christ our Lord, verse. 25. and then chap. 8. verse 1. he maketh that triumphant conclusion, There is therefore now no condemnation to them that are in Christ Jesus. A worthy divine now alive 
n Dr. Tho. Goodwin in his trial 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 bloody 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 rising and rebelling of these my corruptions, which, when they had carried me captive, I might well have expected the sentence of condemnation to have followed; but I find, saith he, that God still pardons me, and accepts me, as much as ever, upon my returning to him; and therefore do proclaim with wonder to all the world, that Gods justifying grace in Christ is exceeding large and rich. Thus fare the aforesaid Author.  
My beloved, this must needs extol the justifying grace of Christ, that where there is so much matter of condemnation, there should not be condemnation itself; that not only all the sins of the elect of God before conversion are pardoned, but sins after regeneration; and though we run upon new scores every day, yet these should be still paid, and that there should be riches of grace enough, and merit enough to pardon us, this exceedingly advanceth the justifying grace of God, and the righteousness of Jesus Christ.  
Thirdly, Bless God for establishing grace. This is indeed a great wonder, that a child 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 sinful nature in them, and yet being tempted by the Devil they fell; but now, that believers, 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 marvellous in our eyes 
o Psal. 118.23. . That we should be kept by the mighty power of God through faith unto salvation 
p 1 Pet. 1. , that we should have such strong corruptions within us, warring against our souls, and yet not be finally overcome by them, this magnifieth the establishing grace of God. Grace cannot perserve itself, of its self, 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 mind us, that it is by grace we stand; that were we left to ourselves, we should soon do as our Father Adam did. There is naturally the same revolting spirit in us, that there was in him, an aptness and inclination of heart ready to departed away, Jer. 5.23. And we have the same enemy, the same tempter, to draw us away with the like temptations: and in those, that are not preserved by the mighty power of God, these things scil. corruption within, and temptation without, do prevail so fare, as to turn back many, who seemed to begin in the spirit, and to cause them to make an end in the flesh 
q Gal. 3.3. , and to return with the dog to his former vomit, and with the sow, that is washed, to her wallowing in the mire 
r 2 Pet. 2.22. . It is by grace we stand 
(s) 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 blood, but of principalities and powers, and spiritual wickednesses in high places, and open to all the furious attempts, and all the fiery darts of the wicked. Therefore bless God for establishing and preserving grace.  
Fourthly, Bless God for any disappointments, that you meet withal in the ways of sin. Truly there is not a sadder judgement in the world, than for God to suffer us to go on in sin without restraint; and it is as great a mercy, when God is pleased to lay stumbling blocks in our way, to hinder us in any course of sin. It is promised as a mercy to the Church, that she should meet with disappointments in the ways of sin. She shall follow after her lovers but shall not overtake them, and she shall seek them but shall not find them, Hos. 2.7. As satisfaction in sin is a great judgement, whence that threatening, the backslider in heart shall be filled with his own ways, Prov. 14.14. So disappointment in sin is a great mercy. We should not therefore be troubled, but bless God, when we cannot have our wills. It is a mercy, when carnal desires are disappointed. Therefore God would have Abimelech acknowledge mercy in a restraint. I withheld thee from sinning against me, therefore suffered I thee not to touch her, Gen. 20.6. And David blessed God for preventing his intended execution of his revenge against Naball, when he said to Abigail; Blessed be the Lord God of Israel, which sent thee this day to meet me; and blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand etc. 1 Sam. 25.32, 33, 34.  
Lastly, 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 die daily; so let us in respect of our sins die daily. Let us not look upon mortification, as the work of a day, or a month, or a year, but of our whole life time. Let us therefore continue our endeavours therein, and make a daily progress 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, Use. 4 I shall close up all, with a few words of comfort to the people of God, 
Consola.  who are apt to be cast 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 believers 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 subjoin three or four other comfortable considerations, with which I shall put a period to this discourse.  
First, Sin cannot separate Saints from the love of God. If any thing in the world could quench and extinguish the flame of God's love to a believing soul, that which carries in it the greatest contrariety to God's holy and heavenly nature must needs do it; and that is sin. But sin cannot do it. A state of sin, before regeneration could not do it; much less 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 died for us, Rom 5.8. If God love sinners, while sinners; then surly his love to Saints cannot be broken off by sin. If the time of their blood 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 kindness will he not utterly take from them, nor suffer his faithfulness to fail.  
Secondly, God taketh notice of of, and accepteth that good, which is in his Saints, notwithstanding their sins. Indeed men are apt so to mind their vices, that they forget their virtues; a little evil makes men forget abundance of good. Men are apt to pitch only 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 fly over the pleasantest garden and pitch upon carrion; so wicked men watch for the haltings of God's people, and feed their malice with their failings.  
But God takes notice of a little good in the midst of abundance of evil; of a little gold in the midst of abundance of oar; of a little wheat in the midst of abundance of chaff. 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 only of their graces. I will give you a few instances. If you look into Gen. 18.12. you shall find that Sarahs' 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 river 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 styleth 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 lie, but only of her faith and peaceable behaviour towards the spies. David fell fearfully, 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 commandments, and followed the Lord with all his heart, etc. 1 King. 14.8. Asa also had his great imperfections, and yet when an account is given of his reign, the holy Ghost giveth him this high encomium, The heart of Asa was perfect all his days. 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. job was patiented for the main, though sometimes the extremity of his suffering extorted from him some expressions of impatience. Indeed where the bend of the heart is right, the infirmities of God's people are not mentioned. He that drew the picture of Alexander, while he had a scar in his face, painted him with his finger upon the scar; so God is graciously pleased to put the finger of his mercy upon the scars of his people. What a precious cordial may this be, for the sinking and fainting hearts of God's children, mourning under the sense of their corruption? Heoverlooketh what is theirs in them, and taketh notice only of what is his own; and when he comes to weigh them in the balance of the Sanctuary, he leaves out their corruptions, and puts nothing into the scales, but their graces. He hides his eyes from what is sinful, and takes notice only of what is good in them.  
Thirdly, Jesus Christ, the High Priest of Saints, is now in heaven, at God's 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 veil 
t Heb 6.19, 20. , and there he appears 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 blood of Christ 〈◊〉 said to speak better things than th● blood of Abel 
u Heb. 12.24. . Abel's blood pleads against Cain crying for vengeance Gen. 4.10. The voice of thy brother blood 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 blood of thy brother Abel which thou hast shed, doth speak, yea cry aloud for vengeance 
x Etsi nomo hominum te accuset, quip cùm nemo tri sceleris fit conscius: tamin 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 blood of Christ hath a voice too, and that speaks better things than the blood of Abel. The blood of Christ pleads for the Saints, crying not for vengeance, but for mercy and pardon for them 
y Non vindictam clamat, sed veniam. Pataeus ad loc. Sanguis Abel vindictam loquebatur,— Sanguis autem Christi melius loquitur quia veniam loquitur & gratiam. Estius ad lo●. , and by this means they are freed from the accusation and condemnation of the Law, whereunto otherwise by reason of renewed transgressions, they do every day, become obnoxious. And hence it is, that Paul throws down the gaunt-let (as it were) and maketh that triumphant challenge, Who shall lay any thing to the charge of Gods elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us, Rom. 8.33, 34.  
Lastly, There is a time approaching, and not far off, when believers shall be freed from the very being of sin. Here indeed in this life they are under a sinful necessity and sin dwelleth in them and will dwell in them whether they will or no; insomuch that the pious soul, often cries 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 mortal shall put on immortality, and this corruptible shall put on incorruption 
z 1 Cor. 15.53.  The Saints shall never after death be proud more; nor grieve the Spirit of God more; nor have cause any more to complain of the hardness of their hearts, and the earthliness of their minds, 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 Egyptian 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 Egyptians, whom ye have seen to day, ye shall see them again no more for ever. So that it is with the the children of God in reference to their sins; they are delivered from the bondage of their sins; but yet their sins may trouble them, and put them into frights, and raise in them many imbondageing thoughts of fear afterward; but yet at death their deliverance shall be completed, and then they may stand upon the shore of the other world, and see all these Egyptians drowned in the red sea of Christ's blood, and may say in the highest triumph and exultation of Spirit, concerning sin and Satan, and whatsoever else hath the face or deserves to bear the name of a mystical Egyptian; These Egyptians which we have seen and felt so often in the days of our mortality, we shall not feel, nor so much as see them again for ever. Consider what I have said and the Lord give you understanding in all things.  
FINIS.   

Through the Author's absence, many faults have escaped the Press. The smaller literal mistakes and mispointings they indulgence (I hope) will pardon. Other more material mistakes, thou art desired to correct with thy pen.  
Errata. PAge 1. line penult read Brethren. p. 3. l. 16. r. precedent. ib. l. 26. r. sufficient. p. 5. l. 17. r. reasons. p. 9 l. 21. r. condemning. p. 10. l. 15. r. pardoning. p. 12. l. 4. r. Christ's. ib. l. 26. r. Scripture. p. 14. l. 2. r. there. ib. l. 5. r. there. p. 15. l. 24, & 25. r. finally. p. 16. l. 10. r inhaerens. p. 18. l. 15. r. into. p. 20. l. antepenult r wherein. p. 21. l. 22. deal also. p. 22. l. 9 r. permits. ib. l. 22 r. r●doundeth. p. 23. l. 24. r righteousness. p. 24. l. antepenult. r. as I. p. 15. l. 2. r. confident. p. 31. l. 13. r servants. p. 32. l. 20. r. lusts. p. 33. l. 13. r. imperious. ib. l. 18. r. hearty. l. 20. r. he. p. 34. l. 24. for after, r against p. 38. l. 3. r sins. p. 41. l. 8. r. practices. p. 43. l. 3. r. fatigatus. p. 47 l. 4. deal us. ib. l. 6. r. absolute l. 23. for Doct. r. Use p. 48. l. 22. r. there. p. 50. l. 16. r. faithful. ●b. l. 22. r. Pharaoh. p. 51. l 22. r. attainable. p. 58. l. 25. r therefore. p. 64. l. 15 r. there p 66 l 22. r dear p. 67. l. 10. r poenae p. 68 l. 16 r fulfiled p. 76. l. 12. r smallness. p. 78. l. ● r. Saints. ib. l. 7 r. grievous. p. 8●. l. 5. r. thou. p. 84. l. 12. r. jealousy. p. 85. l. 6. presented. l. antepenult. r. example. p. 86 l. 3. r. being there, resolved. p. 90 l. 16. r. companion. p. 91. l. 3. d●le as. ib. l. 8 r sat. p. 93. l. 2. r occasion. p. 97. l. 25. r. might. ib l 26 r. divine p. 98 l. 14. r. overscers. ib l. 16. r kept. ●ult. deal comma. p. 100 l. antepenult. r. violence. p. 101. l. 22. r. bless. p. 110. l. 8. r there ib. l. 14. r surely.  
In the margin. ●ag. 6. r semirutâ. p. 12. r Newcomen p. 15. r. mystical 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p 20. r concupiscentiam. p. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. il r. cons●etudo. p. 56. l penult. r ut p. 64. r. sapiamus p. 67. r pae● tents ib r poenâ. ib. r. castigatoriâ. ib. r. Daven. ib r. Cant p. 77. r Tert. p. 90. r loco. p. 93. r. hab. bat. p. 94 r. complete