Riches of mercy to men in misery, or, Certain excellent treatises concerning the dignity and duty of Gods children by the late Reverend and Faithfull Minister of Jesus Christ, John Preston ...

THE LAVV OF SIN and GRACE COMBATING.

Rom. 7. 23.

But I see another Law in my mem∣bers warring against the law of my mind and leading me captive to the law of sin which is in my members.

THat which is to be done for the solemnity of this day, ‖ 1.1 (which hath been most pro∣fitable, and necessarily set a part by the Church, for the rememberance of our deliverance from the Gun-powder Trea∣son) I leave it to be performed by ano∣ther. We have now pitched upon a text which will serve for our particular use. This day indeed puts us in mind

of a great Treason, which was intended against the whole State, both of Church and Common-wealth; and this will put us in mind of a Treason within us. Now it is true, that these outward Treasons, and when we hear of Wars and rumours of Wars, such things as are ter∣rible to us, every man is ready to be affected & affrighted with things of this nature, change of state, loss of goods, abreption of life, these things are naturally terrible to us, the very hearing of them. But this now is a War with∣in, which is much more dangerous, and concerns every one of us to be affected with a thousand times more, for it is a deadly War, a War that devours the soul; the o∣ther destroys onely the body, this is a War which kills us with an everlasting death, when as the other is onely the loss of a temporal life. And this is a War which is for the most part forgotten, and not minded; for it is a fight that makes no noise, it comes not with the sound of drums and trumpets, it carrieth along with it no terrible appearance, hence it is that we think of it but little. Now what do we serve for, that are the watch-men of your souls, but to stir you up to a mindfulness of this War? to sound an allarm to you, and if you will be stirred up to work your deliverance, well, if not, we have delivered our own souls, and he that perisheth, his blood shall be upon his own head.

In this Chapter, in the verse before my Text, the A∣postle Paul triumpheth in that liberty which he had through the grace of God; I delight, saith he, in the Law of God concerning the inner man, though I find many tem∣ptations to the contrary. But when he had exprest that triumph, he comes now with another caution, which he expresseth in these words that I have read; But I see ano∣ther Law in my members warring against the Law of my mind, and leading me captive to the Law of sin that is in my mem∣bers. That is, I find in my self a strong inclination, a strong habit of sin, carrying me violently to that which is evil. Now this he sets forth by these properties.

First, he calls it a Law

Secondly, he saith, it is a Law in his members.

Thirdly, he describes it from the opposite, it is such a Law as fights with the Law of his mind.

Lastly, he describes it from the effect or event, and success that this Law in his members hath against the Law of his mind, it sometimes carried him captive to the Law of sin, which was in his members. So that you shall find these five things put together in the Text.

First, that there is a Law, that is, a strong inclinati∣on to evil which is in every mans nature.

Secondly, this Law lies not idle, but it fighteth and warreth; I find saith he, a Law in my members warring a∣gainst the Law in my mind.

Thirdly, though they do fight and contend, yet in eve∣ry regenerate man it finds resistance, therefore he saith, It fights against the Law of his mind, that is, there is a Law, a strong inclination to good in every regenerate man, which makes resistance against this Law of sin.

Fourthly, though this Law of sin do find resistance, yet it sometimes prevails; for he saith, it leads him captive to the Law of sin, sometimes it overcometh and over∣ruleth.

Lastly, though it do overcome, yet never doth any regenerate man lie under this captivity; for in that he saith it carryeth him captive, it argueth reluctancy, a keeping a stir to vindicate himself from that bondage to his former liberty. So you see by this the full meaning of the words. But for the present, we will pitch up∣on these two points, which we will handle at this time.

First of all, That there is a Law of sin in every mans na∣ture, strongly inclining him to that which is evil. Secondly, That in every regenerate man there is a Law of grace resisting that, and strongly inclining him to that which is good. To begin with the first; I say,

There is a law of sin in every mans nature strongly in∣clining * 1.2 him to that which evil.

For the better understanding of this, we must know that there are two laws on both sides. There is the Law of God expressed in the Scriptures which is without, and there is a Law within every regenerate man, that is, the regenerate part, that which the Scripture calls the spi∣rit, and this agreeth with the Law of God in every thing; so far forth as a man is regenerate, so far he agrees with the Law of God. Even as you see one tally agrees with another, so doth the regenerate part within, and the Law of God without, agree together. On the other side a∣gain there are two Laws likewise. First the Law of sin which is without us; that is, the very decalogue (as I may call it) or the summary of evil which the Devil pre∣scribes to his servants; and then there is answerable within, another Law paralelling that Law of sin without, and that is a strong habit, a strong inclination which car∣rieth the unregenerate man violently to sin against God; and this the Scripture calls by divers names, sometimes it calls it The old Adam, sometimes it calls it flesh; be∣cause it deads and dulls the spirit. Sometimes it is cal∣led the body of sin, because it is the very heap of lusts. Sometimes it is called the body of death, because it leads to death and destruction.

Now that I may fully open unto you what this strong * 1.3 inclination is, wee will go no further then this very verse we have read; for you shall have it described by these four things.

First, it is a Law.

Secondly, a Law in the members.

Thirdly, it is a Law that fighteth.

Fourthly, it is a Law that sometimes prevails, and leadr us captive. We will go through them all very briefly.

First, It is said to be a Law; because as a Law it com∣mands * 1.4 with authority; so doth this incline us to ill, it commands strongly, so that it will not be refused. And

again, as it commands, so it forbids as powerfully, and will not be denied. It commands that which is evil to be done by us, and carries us strongly to it; and it forbids us the doing of that which is good as powerfully. The Apostle speaks of some, 2 Pet. Having eyes full of adultery that cannot cease••to sin.

Again, it is called a Law because it punisheth and re∣wardeth as a Law doth; for a Law is nothing else but that rule that hath threatnings joyned to the breach of it, and rewards for the obedience thereof. So hath this law of sinne that is in us, if we do obey, it rewards us with pleasure, The pleasures of sin for a season: if we disobey, it punisheth us again with grief. As we shall see Ahab when he had a little resisted this Law, how this Law of sinne punished him, it laid him sick upon his bed. And so Amnon when a stop was put in the course of this Law that was in his members, it made him sick. In this re∣spect it is said to be a Law, because it commands power∣fully, and because it punisheth and rewards as a Law.

Secondly, It is said to be a Law in our members; and * 1.5 that first, because it inclines us to evil, not morally evil; as when a man perswades a man by strength of reason to a thing. But physically, and naturally; that look what a natural inclination there is in the stomack to eat and to drink, such a natural propensness and inclination there is in the heart of a natural man to sin. As you see a wheel when a weight is hung upon it, it goes, and it cannot chuse but go. So is it with the nature of a man, it in∣clin••s him unto evil naturally, and he cannot resist it.

Secondly, It is said to be a Law of the members because it discovers it self in the members; that is, in the faculties of the soul, and the members of the body, whensoever they come to be used in the performance of any holy du∣ty. For at you se•• it is in the body, if there be a lameness * 1.6 or soreness in any member, pernaps for the present you see it not, 〈◊〉〈◊〉 feel it not till you come to use that member. So it is with the Law of sin, in our members when we fit

at quiet and go not about any duty of holy obedience, this Law lies still in the soul, and is quiet: but when the fa∣culties are to be acted, when the member is called forth to do a thing; when a work is to be performed that is good, then the Law of the members discovers it self. Then you shall find the lameness, the crookedness the soure∣ness, the backwardness that is in your hearts to do any thing that is good.

And last of all it is called the Law of the members; be∣cause, though it be also in the will and in the mind, and in those higher parts of the soul, yet chiefly it is opera∣tive in the members, there you shall see it most. As on the other side, the Law of grace, though it be in the whole man, regulating, and guiding the whole outward man, yet it rests especially in the mind and the will; as you see * 1.7 light is most in the candle though it shine through the horns of the lant-horn: so this is called, a Law in the mem∣bers, because though it reach to the inward parts of the the soul, yet it is chiefly seen, and is most operative in the members. Thus you see why it is called a Law, and why a Law of the members.

Thirdly, it is added here that it is a warring Law, it is a Law that wars or fights against the Law of the mind. * 1.8 Now it is said to be so, because it breaks the Law of God, it makes resistance, it goes out of compass. So that as in a state, while men carry themselves, orderly, and live by the Laws, they are reckoned good subjects, but when they grow mutinous against the Lawes, and their lawful Prince then they are accounted rebels: so is it with our affections so long as they keep within compass, and con∣tain themselves in their own sphear that the Lord hath appointed them to move in, so long they are called ordi∣nate affections: but when they exceed their measure, and flow over their bancks, then they are said to be warring lusts, inordinate lusts.

As for example in Rachel, the desire of Children was a lawful thing; but when she came to be so importunate,

and so unreasonable, so excessive in her desire that either she must have Children or else she must die, then it was a warring lust. So was Esaus desire of pottage. It is a law∣ful thing to desire the things of this life, the comforts of this life, but to desire them in that measure: in that ex∣cess, it degenerates from an ordinate affection, and turns to an unruly lust. Such was Davids desire of numbring the people. And therefore it is not without cause that the holy-Ghost useth this expression here, I find, saith the Apostle, a Law in my members warring: For as the word in the Original signifies, it wageth a war a∣gainst the Law of the mind, even as one army doth against another. For there are a Legion of lusts, an army of lusts fighting against an army of graces.

And if we shall a little open this to you, you shall see that it wageth war, and exerciseth a fight, in that * 1.9 manner that one army doth against another: For

First, This Law in our members, these warring, fight∣ing * 1.10 lusts, they take the bridges, they keep the passages, that is, when we are about to perform any good duty, it stops us in our proceedings, and suffers us not to do it. If a man have any good motion, or intention put into his mind, to pray, to hear the word, or to do any other holy duty, then commeth a prohibition: this Law hath a prohibiting party in the soul, that stayes the proceedings. As you see Saint Paul often complains that when he would do good evil was present with him. That is, he found a prohibition in his flesh; so that either the mind is taken off from the main duty, or it causeth us to ommit the du∣ty, altogether; or if it cannot do that, it hinders us from such a lively performance of it, that is required: or if it cannot do that neither, yet it puts us upon the d•…•…ing of the duty, for evil ends, for vain glory, &c. And this is one part of the war, it stops the passa∣ges.

But this is not all, it doth not onely hinder us from do∣ing * 1.11 that which is good, barely resisting; but it goes fur∣ther

it instigates and provokes us to that which is evil. Therefore this Law is said to fight against the soul by way of lusting, The flesh lusteth against the spirit, that is, it fight∣eth, as fire fighteth with water, or sickness with health: for as in sickness, sickness not onely hindereth those ope∣rations which we might otherwise perform, but it like∣wise weakens that strength, that vigour of the body which should make us able to resist it: so is it with this Law in our members it doth not onely hinder from doing good, but it weaketh those good things that are in us yea it ex∣tinguisheth them, as we shall see it oft by experience, those that have good things in them by education and the like, how they are deaded and damped when they suffer these warring lusts to prevail against them.

Moreover as it hinders us in good, and instigates to evil, so it doth it not slugish; but as the manner is in * 1.12 war they keep watch continually: so this Law in the members, it never slumbers truly, it never keeps any con∣ditions of peace, but is ready to take all occasions, it lies in continual ambush; and therefore if we sleep at any time and stand not upon our guard, and watch; if we fall to surfe••ing and drunkness, and neglect our watch by any kind of excess, it is ready to take the advantage: as Ahab did of the Army of Benhadad, or as David did the Philistines at Ziglag, he came upon them when they were all eating, and drinking, and dancing and making merry. So this law in our members when we have for∣gotten our selves at any time. When we exceed in our pleasures, for this you must take for a rule, when there is any excess, be it in things lawful, that putteth us in∣to a spiritual slumber, we lie open unto the advantage of our adversaries: therefore the rule is be sober and watch, least you enter into temptation. That is you shall surely en∣ter into temptation if you watch not, and you cannot watch except you be sober, that is except you be tempe∣rate in the use of all •…•…l things: Let there be any ex∣cess in sports, and recreations, in meats, and drinks, it

casts us into a slumber, and then this enemy takes advan∣tage against us.

Therefore in a word, let us never think to have an end of this War, to be at peace: for it doth not onely watch diligently; but if at any time this Law in our 〈◊〉〈◊〉 be wasted and spent, that is, if it give over for a 〈◊〉〈◊〉 yet it gets a new supply, and gather together its forces a∣gain. That lust that is dispelled to day, gathers n••w forces against tomorrow. Partly, because i•• hath ••ome strong holds within us, to which it retireth for a 〈◊〉〈◊〉. And partly because there is a root of sin in us which bree∣deth new blossoms. And as it is in your gardens, though * 1.13 you weed them to day, yet you shall find them full of weeds again within a few dayes; so it is with our hearts, there is still a new root of corruption that keeps place, and spro••ts up as oft as they are suppressed.

And lastly, to add one thing more, it is such a War as * 1.14 is not without stratagems and wiles. That as it is in W••r, we do not onely go to it by main ••orce, but we use many devices, and advantages, and wiles, and policies to pre∣vail against the enemy. So in this War▪ you shall see here, this Law in the members, if you observe the pro∣ceedings of it, you shall find how it strengthens its facti∣on in us by policies: so that when any good motion cometh, it hath most voices to cry it down: therefore it works in us an ill opinion of the wayes o•• God, o•• the strictness and purity of Religion, it makes us think well of luke-warmness. And besides, it possesseth the ••••que∣ports, the sences, & admitteth no objects but those that a∣greewith it. And again, it draws us from ourstrong holds, from prayer, from hearing the Wo••••, from holy per∣formances: as Ioshua did the men of A••••, when he drew them from the City, such a stratagem it useth, and that makes it dangerous to us; when we are drawn from our strong holds, as the Conies from their borroughs, then it soon cos••ns us, and easily takes us. Again, it takes away supply from the inward man; as you see the Phi∣listines

in the time of hostility between them and the Is∣raelites, they would not suffer a Smith to be in Israel: so this Law takes away the supply that should be given to the regenerate part. Again, it affrights us with false fears, as you know it was the stratagem that Gideon used in his War, he came upon the Host of the Medianites in such a manner, that he put them all in a fear, he decei∣ved them with a false fear. So this Law of our mem∣bers, affrights us with false fears, perswades us, that such and such lusts can never be overcome; it tells us, that perfect walking with God will never stand with the times, we shall never come to preferment, nor rise in the world, if we observe the purity of Religion, and the like.

Again, it draws us from God, in that it sets us upon those things that are contrary to him, it causeth us to re∣bell against him. When his Law commands one thing, it puts a contrary inclination into us, whereby we resist the Law of God, and are led captive to this Law of sin, and indeed at last to death and destruction. These things if we considered aright, we should not be so negligent in maintaining this War as we are: this is the fight that this Law in our members hath. I say, consider the stra∣tagems, it many times assaults us with light skirmishes, and after brings in the main battel, which we observe not. Thus Peter was foiled, he was first brought into the High-Priests Hall out of curiosity, to see and to hear, and then afterwards fell to the denial of his Master. David was first drawn to less sins, and then to greater. So likewise Salomon.

These stratagems it useth, which every man must be careful to observe, that he may grow expert in this War. But I will not stand to enlarge this any further. You see then these three things; It is a Law, a Law in the mem∣bers, and a Law that warres against the Law of the mind.

Now the last is, that it leads us captive, and that it * 1.15

doth so, you shall see from these particulars.

You know, one part of captivity or bondage, is for a man to be detained in a strange Country, to be kept in prison, to be kept from his friends, and from his busi∣ness and employment at home. So doth this Law in our members, it detains us in our own Country, it keeps us from God, from the things that are heavenly, where our coversation ought to be continually: it keeps us in prison, it with-holds us from those that are our proper companions.

And then again, you see in bondage there is no rest given to those that are slaves, so this Law in our mem∣bers, it breedeth a restlessnesse, it gives us no leave to eat, or drink, or sleep: that is, it so hurries the souls of men to and fro, it so occupies the thoughts, it so takes up a mans affections, that he is still busied in doing the things it commands, There is no rest saith my God to the wicked.

Again, in bondage there are hard tasks put upon men; as you know it was part of the bondage of the children of Israel in Egypt, that the Egyptians gave them more to do then they could possibly compass, they were to make so many tale of Brick, and yet they were not allowed the materials. So is it in this captivity, our lusts give us more to do then we can perform. The lust of pride and ambition in Haman, we see it set him on more then he could possibly compass. The lust of covetousness in Ahab for Na••aoths Vineyard, you see how hardly it charged him, and what difficult things it put him upon.

Again, it addeth this to it, if there be not a perfor∣mance of what it requires, as the Task-Masters in Egypt did to the children of Israel, they beat them: so if we cannot do the things that these lusts sets us about, as the Apostle expresseth it, 1 Tim. 6. They pierce us through wi••h many sorrows. That which is said there of the lust of riches, may be said of any other lust, when it

is not satisfied, it pierceth us through with many sorrows.

Lastly, as in bondage a man is set on work, about bu∣siness which is not for his own good, but onely for the advantage of his Master that commands him: so doth this Law in our members, it sets us about a work that stands onely with our hurt: Therefore in that place, 1 Tim. 6. they are called hurtful lusts, that is, lusts that hurt the party, that fight against the soul, and indeed 〈◊〉〈◊〉 * 1.16 onely for the profit of the Devil. And herein they de∣ceive us, so that we think, that we do our selves a great pleasure, and that we act that which is for our own pro∣fit and advantage, and yet in the mean time there is no thing redounds to the soul but hurt, the advantage is onely to Satan. We carry Uriah's Letter, which we think to be for our own advantage, and indeed it is for our destruction: Therefore as they are said to be hurtful lusts, so it is added, they are foolish lusts, that is, we are fools for our labour, in yielding to their commands. So now you see these four things: That as it is a Law, a Law of the members, a Law that warreth, so it is a Law that in warring, leads captive. And so much shall serve for the explication of the first point. Namely, that there is a strong inclination in every mans nature, leading him captive, or carrying him strongly to that which is evil.

Now Secondly, I add again to this, That

In every regenerate man there is a contrary Law, a Law * 1.17 of his mind, residing this Law in his members, and car∣rying him as powerfully to do that which is good.

And this is a Law, even as the other is, because it com∣mands and forbids powerfully, it so commands us to do a duty, to perform an action of new obedience, that withall it gives us strength and ability to perform it; as the Apostle saith, I am able to do all things through Christ that strengthneth me. And again, it forbids as powerful∣ly, as we see in Ioseph, when he had that temptation

from his Mistriss, saith he, How dare I do this and sin a∣gainst God? That is, there was a certain Law within him, that came with a prohibition, that would not suffer him to do it.

Again, it punisheth and rewardeth as the other; if we do well, and resist the other, it refresheth us with joy unspeakable and glorious; if we do not obey it, it bree∣deth remorse within us. As we see in David, when he had sinned in cutting off the lap of Sauls garment, his heart smote him. Now it is said to be the Law of the * 1.18 mind, because it wonderously enlargeth the mind, to see the wondrous things contained in the Law of God, it enlighteneth the mind, We are renewed in the spirit of our mind, to see those things that others see not, to see the secrets of God. You may read over the Bible an hun∣dred times, and yet know nothing, except you have it in the spirit of your minds.

Again, it not onely reveals these truths to you that are regenerate, but likewise it puts a strong inclination into your minds to do them. And therefore it is a part of the Covenant, Ier. 32. 40. I will put my Law into their * 1.19 hearts, that they may fear my Name, that is, I will so in∣graft it in their hearts, that they shall not onely know my will, but they shall have a strong inclination to do it; they shall be careful to please me, and fearful to offend me.

Yea, not onely so, it doth not onely enlighten us, and give us a strong inclination to do it, but when we come to the performance, it gives us ability to do it. Other men have good desires, and good motions and purposes, but when they come to the birth, they have, no strength, to bring forth. New purposes are in them, as new wine in old bottles, or as new pieces to old cloathes.

When a man hath an old nature still, though he have good desires, and now and then, new purposes and reso∣lutions, yet they abide not there, they are not fruitfull there; but this Law doth not onely put good intentions into a man, but when they come to the performance, it

gives the deed as well as the will; He works in us both the will and the deed also. Now as this is a Law you see, and such a Law of the mind.

So likewise, it is a Law that makes resistance: for that is intimated in these words, Warring against the Law of * 1.20 my mind, that is, it resists the Law of sin, and fights a∣gainst it. In a regenerate man, there is a certain strong habit, a certain strong inclination, which is called the spirit, or the regenerate part, which runs in a contrary course to the Law of sin: and whensoever the Law of sin assaults us, this makes resistance, and carries us a con∣trary way.

Only this is here carefully to be observed, that we be not deceived herein. For this objection may be made; * 1.21 Is this proper onely to regenerate men? There are many men besides that were never acquainted with this work of regeneration, yet such a man finds resistance in himself, he finds something in himself that opposeth this Law of his members. For there is a natural conscience in a man, there is another Law which is like this Law of the mind, and it makes resistance in the natural man as well as it; which is spoken of, Rom. 2. 15. the Apostle there speaks * 1.22 of the Law written in the minds of the Gentiles; having not a Law, they do the things that are written in the Law, being a Law to themselves, &c. So that you must know and mark, that in a man that is yet but a meer natural man, that is not yet regenerate, there may be a very strong resistance of that which is evil: yea, he may make conscience of many things in secret, it may make him keep a constant course in the performance of many du∣ties, when no eye seeth him. There is a certain vigor and strength in the natural conscience, which shews it self upon occasion, and yet it differeth much from that Law of the regenerate part, which fighteth a∣gainst the Law of sin. You will say, how shall we know it?

Because this is a matter of great moment therefore I * 1.23 will shew you the difference in these five things.

First of all, when the natural conscience (the law that the Apostle there speaketh of which sheweth the effect in the conscience, when that) strives against the Law in the members, it is no more but the contention of that one part of the soul. There may be a light which discovers that which is evil, which may cause a man to approve * 1.24 of that which is good: but this light is kept within the compass of the conscience, and goeth no further, it doth not enlighten the whole soul. As you may see, a spark of fire may lie in a dark room, which you may see there, but it doth not enlighten all the room as a candle doth when it cometh. After this manner there may be many sparks of truth, which may lie in the conscience of a na∣tural man, there he seeth them, and observeth them, but they do not enlighten the whole soul; that is, this light is not shed into the rest of the faculties, the will and af∣fections are not wrought upon by it; therefore the con∣tention is onely in the conscience, and that part of the soul.

But now in the fight of the regenerate it is quite other∣wise; there every faculty, all the faculties fight in their courses, as it is said the stars fought against Sisera. A man fights against it in his judgement, in his understand∣ing, in his will and affections. That is, a man that is sanctified, he is enlightened to looke upon sin with ano∣ther eye then before. When he looked on his beloved lust before, he looked on it as one that which was pleasant and profitable to him: now he looks on it as poyson, as an enemy, as a thing contrary to him; so that he fights against sin in his judgement. And while a man fights a∣gainst sin in his judgement, though it may sometimes transport him, yet so long as his judgement is right, I say when that is set right, there is a continual fighting against sin: for it is one thing to know, and approve; but when the bent of the mind is set against sin, then when the pas∣sion

is past he returns again, and goes on in the wayes of godliness.

And then as he fights against this Law in his mind, so likewise he doth it in his will, as Saint Paul saith, I do the things that I would not, as if he should say, my will stands f••••m, though sometimes I am transported. And so Ioshua, I and my house will serve the Lord. That is, there was a fixed, constant mature, resolute will to do that which was good. So David oft we shall hear him say, I have sworn to run the wayes of thy commandements.

And as in the mind and will, so likewise in the affections, the affections fight against this Law of sin, in a man that is regenerate, he fears anoath, it is the expression, in, Eccl. * 1.25 9. that is, his fear is set a work against sin. And so his desire, My heart breaks for the desire I have after thy com∣mandements, Psal. 119. As if he should say, If I had my desire, there is nothing that I would wish so soon as to have my sinful lusts mortified, to have my soul enabled to keep thy commandements. And so for joy, I rejoyce greatly, saith David, to keep thy commandements. And so for sorrow, Peter wept bitterly. This is the first difference in a natural man, the combate is onely between the consci∣ence and the rest of the soul: but in the regenerate, the whole soul, all the parts and faculties fight against this Law in the members, this law of sin.

Again as there is a difference in the combatants, so se∣condly, there is a difference in the manner of the fight. * 1.26 A natural man though he make resistance, yet it is but a faint resistance; he fights as one that is not willing to o∣vercome, or ca••es not whether he get the victory or no; he gives but a faint denyal. When a suitor is but faintly denyed, we know it makes him the more importunate. So we shall see balaam, when the messengers came from Balaak King of Moab he indeed gave them a denyal, but it was such a kind of denyal as that they saw he had a good will to the journey notwithstanding; therefore they did not give over to importun him. So the prophet

that came to Bethel, when he began to enter into tearms with the old Prophet, we see he was not strong and pe∣remptory in the resistance; a parleying castle we know will not long hold out: when we come to these faint * 1.27 denyals, and no more, there is no likelyhood of prevail∣ing.

Now the resistance that the regenerate part makes, it is a strong, and resolute resistance, like that of Saint Paul when he was to go to Ierusalem, why do you weep, and break my heart (saith he) I am not onely ready to be bound, but to die for the Name of Christ? Like that of David, what have I to do with you yee sons of Zerviah? So I say, this regene∣rate part, it fights not faintly against the Law in the members, but it fights strongly, like a hearty enemy, whom nothing will satisfie, but a conquest.

Secondly, for the manner of fighting this is another property in it that the regenerate part doth not dally with sin: for it fights out of enmity, and when there is an en∣mity there, a man will not indure any thing, no not the very appearance of evil. As a Pigeon that hates the Hauk will not endure the feather of a Hauk. So it is with the regenerate part, it will not onely abstain from gross sins, but from every thing that is called evil from the tincture, from the garment spotted with the flesh. Whereas a natu∣rul man perhaps abstains from the gross act, but comes as near as he can to the brink of sin. Many men will re∣solve never to be drunk, yet you shall find them go to the tavern, and sit there till they be overtaken. Balaam took up a resolution, I will go with you, saith he, but I will not say any thing but what the Lord shall bid me. there he would abstain from the gross act, but you see what the issue was: even as the Levite, he would not stay all night in Benjamin, by no means, but he would be per∣swaded to eat his break-fast. This is the second differ∣ence, when the regenerate part fights, the resistance is out of enmity, it hates all that is called sin, it cleanseth it self from all pollution of flesh, and spirit. The other doth

not so, it resists onely the gross acts, but dallies with that which hath affinity with sin.

Lastly, In this manner of the fight there is this difference that the natural conscience though it strive and contend * 1.28 against the Law of the members, yet it doth not fight a∣gainst it as it is sin; but against the shame, against the disprofit, against those evil consequences that follow sin committed, against hell, against wrath, against eternal death; for these are things sensible to him; but against sinne it self as it is sinne he doth not resist, but the rege∣nerate part resists the sinne it self, because there is some∣thing within him that is contrary to sinne, and therefore he makes resistance against sinne as it is sinne; the other I say never makes resistance against it as it is sin, but a∣gainst the consequents and effects of it, and this is the se∣cond difference, they differ in the manner of the fight.

Thirdly, They differ in the object, in the thing about which this contention is; he that hath onely a natural * 1.29 conscience, to fight against the Law of the members, his strife is not about things of that nature that the others are, moral vices, and moral vertues, they know, and are sen∣sible of; they resist the one, and stand for the other: things that belong to outward credit and civill honesty, things that are morally good, these things they are sen∣sible of, and the contention is about them and no other. You see Herod was careful about his oath, and why? be∣cause of those that sat at Table with him, and this was the great matter that swayed him. And so Darius had a contention when he put Daniel into the Lions den, but his promise to the Princes overruled him. But there is another kind of contention in the regenerate, about things of another nature, spiritual evils, spiritual wickednesse, he fights against those evils that are contrary to the image of God, that are contrary to that purity and holiness that God requires. Other men see not the things of this na∣ture, therefore they cannot resist them. When the Sunne shines clear we know we may see the least moat; so where

there is a clear light of grace that shines in a mans heart, he sees spiritual evils which another man sees not, he re∣sists them, and his chief business indeed is about them. Another man cannot perceive them, and therefore can∣not resist them: this is another difference, they differ in the object.

Fourthy, This fight differs in the success, there is a dif∣ferent * 1.30 success and event in these two fights; a natural man though he have many good motions and inclinations, and intentions suggested to him, yet he walks after the vanity that is in his minde, that is his law: that is, though he have many remorses and checks, yet if you observe him, in the constant course of his life, he serves the flesh and the lusts thereof. But in the regenerate it is contrary, though he have many evil inclinations, many evil suggestions, yet he walks after the spirit, and not after the flesh, that is, his constant course is good.

And if you object, are they not foyled many times? * 1.31 Did not David fall? and Peter fall?

I answer, It is true, they may be foyled in a particular * 1.32 combate, and yet may get the victory notwithstanding. A man may have a blow, such a blow as may make him stoop, and yet prevail against his enemy; so though in a particular combate they may be overthrown, yet they get the victory over their lusts. Therefore Peter, though he were so timerous at that that time to deny his Master, yet afterwards wee finde he was as bold as a Lion. So David, though he was overcome in that particular com∣bate, yet the victory was on his side, all his life was chaste and pure, and holy afterward.

Last of all, there is a difference in the continuance of * 1.33 this fight; for a natural man doth make resistance, yet he groweth weary of it, and layeth down the wasters in the end, and yields to the sinne; and saith thus with him∣self, Well, I see I shall never get the victory over this or that particular lust, therefore I will contend no more a∣gainst it. But now in the regenerate this fight continu∣eth

to the end. As you shall see in Peter, Peter saith our saviour, when thou art old, they shall gird thee and carry thee whether thou wouldest not. There was a resistance, he was carried whether he would not, he was carried where the spirit would, but where the flesh would not, and this was when he was old, so there was a continual resistance: so it was with Nicodemus; he began, and he held out, be∣cause grace in him was as a spring that still enlargeth it self more and more. In others it is not so. Iudas, he was like a pond, and not like a spring, though he held out a long while, and was on Christs side, and carried his colours, yet he continued not so, Ioash, and Amaziah, they made resistance, but we see they continued not. And the reason is, because in a natural man, the combatants do not continue, those good things that are in him, are but as blossoms, they vanish; Now when that which should maintain the contention vanisheth, there must needs be an end of the combate, but in the other it continues to the end.

A word for application very briefly. When we hear * 1.34 that there is such a Law in our members; it should teach us to reflect upon our selves, that we may be able to cry out as Saint Paul doth, O wretched man that I am, who shall deliver me from this body of death? For if a man had but his eyes open, to see this Law in his members overspreading his whole soul, and fighting against the regenerate part, against the Law of his mind, which should be in every man, it would make a man amazed in himself; it would make a man wonder that he had lived so long with him∣self, and knew himself no better.

And in this case it takes away that ordinary excuse that men have: for men are ready to say, alas▪ I have re∣sisted such and such a sin, I have a nature exceedingly in∣clined to them. But alas thou art deceived in this: for this * 1.35 is so far from excusing thee, as that this very thing that thou hast a strong inclination to evil, it makes thy sin out of measure sinful. For even as it is in good actions, the

more zeal there is, the better is the good work, so is it in evil works, the more lust there is in every evil work, the greater is the sin: for the more lust there is, the more sin: and the more wilfull a man is in sin the more is the sin.

Take a serpent, or a toad, that is hateful to the na∣ture * 1.36 of a man; though it hurt us not yet we loath it, be∣cause it is contrary to our nature. So this Law in our members, this strong inclination to that which is evil, though it should not break forth to actual transgressions, yet it is hateful to the pure eyes of God; therefore we should humble our selves for this, and not excuse our selves because of our evil nature. The worse thy nature is, the more cause thou hast to abhor thy self, and there is great reason for it: because sin is worse in the root then in the branches; the bitterness is more there as the soureness is more in the leaven, then in the dough. As the heat is more in the fire then in the air that is heated by it. So there is more evil in this nature of ours, then in any out∣ward act of sin.

Therefore let no man excuse himself with this to say, I have a Law in my members that prompts me strongly to sin against God. It is all one as if a thief should excuse himself and say I am of a purloyning nature, I cannot * 1.37 hold my hands when I see any thing but I must needs steal. If a servant should come to his Master, and say, Sir, I was drunk, and could not do your business, would this excuse him? So this Law in our members, this neces∣sity, this strong inclination to evil, is it not our selves that have brought it upon us? we are the authors of that Origi∣nal sin. And besides that we intend it the more by custom in sin: often relapses intend this Original corruption, and make it prevalent.

You will say how shall a man do then? how shall a man * 1.38 be saved?

I answer, except thou find in thy self this Law of the * 1.39 mind resisting this Law in the members: except thou find another man in thee, a regenerate part created in thee,

that fighteth against this Law in the members, thou canst not be saved.

But you will say again, how shall I know it, seeing there may be a resistance arising from the natural consci∣ence? * 1.40

I answer, thou shalt know it by thy constant and ordi∣nary * 1.41 course, whether thou walk after the spirit or no. For we are not to judge of our selves, or of any other by a step or two. If you will judge of a man by a step or two, you shall find Noah drunk; you shall finde Mases speaking unadvisedly with his lips; You shall find David lying, and murdering, and making another drunk; you shall find Iehosaphat making a league with Ahab which God had forbidden him; you shall finde Hezekiah boasting of his treasure, and Peter forswearing of his master, and Paul, and Barnabas in such a passion, that they were fain to part assunder, This you shall see, if you shall observe a step or two onely; and so you shall condemn the Genera∣tion of the righteous.

Again, on the other side, if you observe a man by a step or two, you shall see Cain sacrificing; you shall see Saul among the Prophets, you shall see Iudas among the disciples, you shall see Iehu restoring religion, you shall see Iohn Baptist getting Herod into his house, and hearing him gladly. You shall see Felix trembling at a Sermon. So that I say if you observe your selves or o∣thers onely by a step or two, you shall justifie the wicked, and condemn the just: for the best men have their swervings, and the worst men have their good moods. A thief may sometimes go in the right way, * 1.42 and a good man may sometimes miss the the right way, and go out of it: therefore you must observe what your constant course is.

For the constant course of a mans life ariseth from the inward root and bent of his disposition, and look what the inward bent of his disposition is, in that he will be

constant. Sometimes he may do the contrary, yet he will return again. As you see waters that are naturally * 1.43 sweet, if brackish waters break in to them, they grow salt indeed; yet if the nature of that water be sweet, it will work out that brackishness, and return to its former sweetness. So here, let a mans disposition be good, let his heart be regenerate: let him be re∣newed in the spirit of his mind, though sin break into him, yet he purgeth it out, he cleanseth him∣self from it; though sometimes he be stopped in a good course, yet he breakes over this damme, and falls to his former course, that is to those holy wayes that he was wont to walk in. So it is on the other side, take but an evil man, whose course is to do evil, though he may be stopped sometimes, and may have some good purposes, and desires, yet his heart works them out, and he returns to his old byass. And there∣fore you mu•…•…try your selves by your constant course.

Take a swine, put him into a clean medow, he keeps * 1.44 himself clean: but let him come into a durty lane, and he will wallow in the myre: and if you wash him again, yet if he come near such a puddle again he will do the like, and why? because his swinish nature is not washed: and so long as his nature remains his con∣stant course will be suitable. So it is with the un∣regenerate man, when his nature is not changed his constant course will be evil. God may sometimes hedg a man in, and when a man is put into a way where * 1.45 there is a hedg on either side, so long as that lane lasts he must keep on: but if he be at liberty, when he is at the end of that lane, he turns aside. So I say God oft times hedgeth in the wayes of men. So he hedged in Ioash, so long as Iehoiada lived, it is said he did that which was upright in the sight of the Lord, but after when this hedge was taken away, when he died, he fell to Idolatry. So much for this time.

Notes

• ‖ 1.1

  Novem. 5.
• * 1.2

  Doct. There is a law of sin in everymans na∣ture enclining him to that which is evil.
• * 1.3

  What this in∣clination is.
• * 1.4

  〈◊〉〈◊〉. It is a Law.
• * 1.5

  2. A law in the members.
• * 1.6

  Simile.
• * 1.7

  Simile,
• * 1.8

  3: It is a warring Law. Simile.
• * 1.9

  How it war∣reth.
• * 1.10

  1. They stop the passages.
• * 1.11

  2 Provokes to ill.
• * 1.12

  3. It is watchful.
• * 1.13

  Simile.
• * 1.14

  4. It useth strata∣gems.
• * 1.15

  4. It leads us captive.
• * 1.16

  1 Tim. 6.
• * 1.17

  Doct. The Law of the 〈◊〉〈◊〉 in the regenerate carrieth them to ••hat, which is good.
• * 1.18

  2. Why called the Law of the mind.
• * 1.19

  Ier. 32. 40.
• * 1.20

  3. It makes resi∣stance.
• * 1.21

  Object.
• * 1.22

  Rom. 2. 15.
• * 1.23

  Answ. Differences between natu∣ral conscience and the Law of the mind in the rege∣nerate.
• * 1.24

  1. In the comba∣tants.
• * 1.25

  Eccles. 9.
• * 1.26

  2. In the manner of the fight.
• * 1.27

  Simile.
• * 1.28

  3.
• * 1.29

  3. In the object of this fight.
• * 1.30

  4. In the success▪
• * 1.31

  Obiect.
• * 1.32

  Answ.
• * 1.33

  5. In the conti∣nuance.
• * 1.34

  Use. Bewail our condition un∣der this law in our members.
• * 1.35

  Corruption of nature hateful to God.
• * 1.36

  Simile.
• * 1.37

  Simile.
• * 1.38

  Quest.
• * 1.39

  Answ.
• * 1.40

  Object.
• * 1.41

  Answ. How to know the law of na∣tural consci∣ence from the law of the mind in the regenerate. God judgeth men by their constant course.
• * 1.42

  Simile.
• * 1.43

  Simile.
• * 1.44

  Simile.
• * 1.45

  Simile.