Paul calleth it, An affliction above measure, in the lower sphere of na∣ture; but again he calleth it, A light one, in the higher sphere of grace. Even as an Astronomer, beholding the Sunne with his bodily eye, judgeth it lesse than the Earth; but then again, beholding it with the instruments of Art, doth conclude, that it is many degrees bigger than the Earth. Thus the godly man, while he thinketh and speaketh according to the law of the flesh within him, he cryeth out of his burdens, he is discontented at them, he look∣at them as destructive: but then again, when the same man considereth them by the principles of faith, and Scripture-grounds, then he seeth that those stones may be turned into bread; and from these thorns he may gather grapes. Even as we see in Christ, because he had two distinct Natures in a personal Union; therefore we say, Christ died, Christ was in agonies, and that because of his humane Nature; yea it is called, The blood of God. And again on the other side, Christ is said to be God, to create the world, to raise himself from the dead, and that because of his Divine Nature. As he was Sonne of God, so he was full of power and might upon the earth; As he was the Sonne of man, so he was subject to weaknesse and infirmi∣ty. Now here was no impossibility or repugnancy, that it should be thus different with Christ under several respects. Thus also it is with every mem∣ber of Christ; As he is born of God, so he puts forth divine and gracious operations; but as he doth still retain some reliques of his old birth: So there are sinfull and infirm actions coming from him. Therefore when a godly man doth any thing, we must consider from what fountain it is, either the sweet fountain, or the bitter fountain that it sloweth from.To discover this truth: Propositions clearing the truth. There are two selves in every regenerate man.First, We must know, That in every regenerate man, there are two selfes, (as it were) the carnal self, and the spiritual self; From which issue all the works we do, Galat. 5. 17. and also Rom. 7. For although Amyraldus. Expos. in cap. 7. ad Rom. (yet professing both against Socinians and Arminians) doth industriously labour to understand it of a man only legally wrought upon, and that it would be a dishonour to Paul, and injurious to the work of Sancti∣fication, to affirm, That Paul speaketh those things in his own person while regenerated: yet by that Text in the Galatians, Chap. 5. 17. it is plain, That those who are godly like Rebeccah, have these two twins struggling in their womb; and that as a man consisting of soul and body, we may say, he is mor∣tal and immortal, visible and invisible; in different respects mortal and visible, in respect of his body; but immortal and invisible, in respect of his soul. Thus also it is with a godly man in a theological consideration; he hath both corru∣ption and grace, he hath both flesh and spirit. Now although this be so, yet a godly man is not to be called an unregenerate person, as well as a rege∣nerate; a sinner and a wicked person, as well as holy: Because denomina∣tions are alwayes from the more noble part; and this corruption, though remaining, yet is to be subdued and conquered. Even as Canaan might be called the possession and inheritance of the Israelites, although many Je∣busites did still continue therein, and could not be cast out. Let not then any godly man look for such perfection in this life, as to have only one principle within him, and that of grace. Do not look that it should be al∣together as the Spirit will have it in thee, not finding the least oppositi∣on, or renitency from the flesh: No, this estate is to be enjoyed onely in Heaven.Secondly, As these two selfes, or principles are in a man that is regene∣rate,2. These two selfs oppose one another.so they doe actually oppose and contradict one another. Hence cometh that Christian combate and conflict which the godly find within themselves. 0