A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

CHAP. XII. Two Questions resolved about sinne.

Quest. 1. HOw can grace and corruption stand together, so that corruption poisons not grace, nor grace works out corruption, when the admitting of one sin by Adam kill'd him presently?

Answ. Perfect holinesse cannot stand with any corruption, but when the first lines only of Gods Image are drawn they may stand with corruption. If corruption should destroy grace, or grace corruption formally, yet they may be mixed together in gradu remisso. God hath undertaken not to withdraw him∣self from them.

God (though he could take away the seeds of sins) yet suffers such remainders of corruption to abide in his people for divers good reasons:

• 1. Because the Lord delights in this world rather to shew grace to the persons of his servants then to their natures.
• 2. Because he would humble them (as Paul when exalted above measure) and have them live on free grace, 2 Pet. 1. 9. The Devil tempted Adam (though he was created perfect) telling him he should be as God; if from a state of sin there should be such a sudden change to perfection, men would be apt to swell. The Antinomians will have nothing to do with the Law, and then (since by the Law comes the knowledge of transgression) they think they are without sin, and after, that they are perfect, like God.
• 3. He delights in their fervent hearty prayers, he would have his children daily begging of him.
• 4. He would have them long to be dissolved and to be at home with him.
• 5. That he might magnifie the power of the in-dwelling vertue of his Spirit, that a little grace should dwell amidst great corruptions.
• 6. That we might deal gently with our brethren when they fall, Gal. 6. 1.

Quest. 2. Wherein lies the difference between a man sanctified and unsanctified in regard of the body of corruption?

Answ. There are these apparent differences:

• 1. An unregenerate man hath a body of corruption in him and nothing else, all his thoughts in him are only evil continually, a regenerate man hath a body of grace as well as of corruption.
• 2. The natural man carries the guilt of it with him, the reward of his body of sinne is death and destruction, but in the regenerate man the guilt (that is, the power to binde him over to the wrath of God) is wholly done away in the bloud of Christ: Gods displeasure doth not redundare in personam, the person is pardoned though the sin remain.
• 3. The body of corruption hath the whole rule in the unregenerate man, it is the active principle from which all is wrought, but in the other grace strugleth against it.

The Papists say, 1. There is no such body of corruption left in a man when he is regenerate, in Baptism, or when Regeneration is wrought the body of corruption is taken away: 2. They say, Concupiscence never was a sin, but was in Adam in

the state of Innocency: 3. That the good workes of regenerate men are perfect.

This may minister consolation to the people of God who finde these reliques of corruption, they are unteachable, sinful, can do nothing well.

• 1. This is the condition more or lesse of all the servants of God.
• 2. These corruptions are not imputed to thee, the Lord loves thee as well as if thou wert rid of them.
• 3. Thy loathing thy self for them is as pleasing to God as if thou couldst per∣form perfect duties.
• 4. Christ will reign in thee in the midst of these his enemies.
• 5. He will deliver thee from these reliques of corruption when he hath done good to thee by them.
• 6. This should make thee humble and watchful.

Notes

• Prov. 20. 9. Eccles. 7. 20. 1 John 1. 8. It was much disputed whe∣ther Carthage should be destroyed in regard it had been such a great enemy to Rome, and had sent forces to the very walls. But some opposed it, because then Rome would degenerate into luxury, and there would be divisions among themselves, when they had no common enemy to encounter. Vide Livium & Aug. de civ. Dei, l. 1. c. 30.
• God hum∣bleth his peo∣ple three waies, 1. By love melts them with his good∣nesse. 2. By suffering. 3. By sinning, that is the worst way, as the other by his love is the best. Gods people have principles of love to melt their souls, Ezek. 36. 31. Hos. 3. 15. There are two aggravations of their sins, 1. That they should sinne against the sweetnesse of Grace, Iohn 6. 61. 2. That they should sinne against the power of Grace, Psalm 51. 6.
• A Swine is where he would be when he is in the mud, but so is not the Sheep.