A little cabinet richly stored with all sorts of heavenly varieties, and soul-reviving influences.: Wherein there is a remedy for every malady, viz. milk for babes, and meat for strong men, and the ready way for both to obtain and retain assurance of salvation: being an abridgement of the sum and substance of the true Christian religion; wherein the cause of our salvation, the way, the guide, the rule, the evidence, the seals, &c. and the connection of these points together, and dependancy of them one upon another: this I have endeavoured to do orderly, exactly, methodically, with much plainness and clearness. / By Robert Purnell.

The Nature of sin. The Springs or Rise of sin. The ready way to mortifie sin.

FIrst of the Nature of sin.

Although sin hath but one nature, yet it hath several names; in every sin we take from God, and add to another thing. Sin is the transgression of the Law, and not believing and obeying the Gospel: sin defiles a man totally, it begins at the understand∣ing, and so to the will and affections: sin robs a man of the Image of God, of the presence of God. Sin was the first founder of hell, and laid the first stone thereof. And yet, most of this is but the effects of sin: the essence must needs be much more abomina∣ble. Hence sin is called poyson, and sinners Ser∣pents. Sin is called vanity, and sinners dogs. Sin is called mire, and sinners swine: the least sin virtu∣ally more or less, contains in it the nature of all sin; no sooner did one sin set upon Adams heart, but he had all sin in him; every sin doth put God upon complaining, Christ upon bleeding, and the Spirit upon grieving, and the soul a mourning: many sin by omission and commission, at one and the same time, and yet know of neither: the more there is

of the will in the acting of sin, the greater the sin is. Some sins of omission may exceed some of commissi∣on; the more deliberation, and the weaker tempta∣tions any hath, and yet sinneth, the greater the sin is.

Many a man is full of sinful corruption, but shew it not for want of occasion. No sooner did one sin seize upon Adams heart, but he had all sin in him.

How sin creeps up, and gets head in us.

SAtan first tempts us to be strange one to another, and then to divide, and then to be bitter and jealous, and then to bite and devour one another: again, hasty and froward words begets anger; an∣ger being kindled, begets wrath; wrath seeketh gree∣dily after revenge. See Prov. 17. 14. Sin is of an in∣croaching nature, it creeps on the soul by degrees, step by step: David gave way to his wandring eye, and so fell into the sins of murder and adultery: again, Satan will first draw a soul to be unclean in his thoughts, then in his looks, then in his words, and then in deeds; he will first draw a soul to look on the golden wedge, and then to love the golden wedge, and then to handle the golden wedge, and then to gain the golden wedge. Again, he will draw a soul, first to have low thoughts of Scripture and Ordinances, and then to sleight Scripture and Ordinances, and then with the Ranters and Quakers to cast off Scrip∣ture and Ordinances: Again, if we give way to sin∣ful motion it will be great, vain thoughts, and vain thoughts will beget idle words, and idle words will beget petty oaths. Sins of omission do also open

the door, and make way for sins of commission: and again, fearfulness and timerousness doth arise from weakness and feebleness, and weakness and feebleness doth arise from unbelief or incredulity; the beginning of sin is oft by the Devils suggesting evil thoughts: evil thoughts cause delight, delight consent, consent engendereth action, action causeth custom; so one sin draweth on another: grant a little and a great deal will follow. Sin is ill in the eye, worse in the tongue, worser in the heart, but worst of all in the life: there are three waies how Satan comes into the Soul to cheat it. First as a subtile Ser∣pent in evil thoughts. Secondly, as an Angel of light, in lying Prophets and evil spirits. Thirdly, as a roar∣ing Lyon, in Persecutors.

Of the great danger of small sins.

OUR Father Adam for eating an Apple: one would account it a small matter to eat an Apple: Yet what misery did that bring? It did slay our Father, and deceive our Mother, cheated and almost undone all our Brethren, defiled our Sisters, wounded our children, and plundred all our kindred to the skin, and left them as poor as Job.

The sin of Angels was but a small sin, only one sin, and but a sin in thought too, not in action; yet for this they were cast out of heaven.

One would think it but a small sin for David to number the people, yet how many thousands did God take away by the plague for that small sin?

It is true, in one sense there is no little sin, because

there is no little God to sin against. One would think it was but a small thing for Ʋzza to put his hand to uphold the falling Ark; yet for this the Lord smote him that he dyed.

For one small sin of Moses, for neglecting to cir∣cumcise the child, for the bare omission of that, the Lord met him, and would have killed him, Exodus 4. 24.

The same Moses for one unadvised speech must die in the wilderness, and not go into Canaan, Num. 20. 10. Palm 106. 33.

Now there is great danger in samll sins, for these four reasons.

1. Because they be committed with more com∣placency and less reluctancy.

2. A man is apt to commit small sins with more security and less penitency.

3. People are apt to run into small sins with more frequency.

4. One stab at the heart with a pen-knife will kill a man.

One little leak in a ship may sink it.

And one little sin unrepented of will damn a soul, &c.

Of the mischief brought upon many for one sin.

ONE sin cast Adam out of Paradise, and the Angels out of heaven: Annanias and Saphira for one lye were stricken dead; so was Ʋzza for once touching the Ark: One sin brought misery up∣on Esau for selling his birth-right, and David for Numbering the people; the sin of Saul, his sin be∣ing but one, and that of omission too, in not killing

Agag the King of the Amalekites, he was utterly cast off by the Lord for the same, though he was his annointed and chosen servant before. I have lately read in a Book of Mr. Thomas Brooks, of the mis∣chief brought upon many precious men for one only sin, viz. One sin tript up the heels of Noah, the most righteous man then in the world: One sin cast down Abraham, the greatest Believer in the world: One sin threw down David, the best King in the world: One sin cast down Paul, the greatest Apostle in the world: One sin threw down Sampson, the strongest man in the world: Another cast down Solomon, the wisest man in the world; And another Moses, the meekest man in the world: And another sin cast down Job, the patientest man▪ in the world.

What hurt sin doth a Saint.

IT is not falling into the water that drowns, but lying in it; so falling into sin sinks not thy soul, but living in it: we can stay no more from sinning, without the restraining grace, then the Heart from panting, and the pulse from beating: Sin may break a Christians Communion, but not his Union with God.

God had one son without corruption, but no son without correction; he had one son without sin, but no son without sorrow: Sin will cost a Christian more grief, sorrow, heart-bleeding, and soul-break∣ing, before conscience will be satisfied, and comfort restored, and evidences cleared, and pard on in the Court of conscience sealed: For God is as severe in punishing, as he is gracious in pardoning, his house of correction is his School of instruction; Sin doth make God look severely, and chide bitterly, and strike heavily, even where and when he loves dearly. Isaiah 59. 2. Your sins have hid his face from you, that he will not hear. Psalm 89. 32. Then will I visit their sins with a rod. Ver. 33. Nevertheless my loving kind∣ness will I not take from them, nor suffer my faithful∣ness to fail.

Many would fain be rid of their sufferings, that would not at all be rid of their sins; Sin and shame are inseparable companions, and sin and punish∣ment are linked together; if thou wilt be sinful, thou must be miserable. One little miscariage doth in the eye of the world over-shadow all a Christians gra∣ces,

as one little cloud doth overshadow the whole body of the Sun.

The ready way to mortifie sin.

1. SHun the occasions of sin, for that man shall be a slave to sin that will not flie the occasi∣ons of sin; it is impossible for that man to get the victory over sin, that sports and plaies with the oc∣casions of sin. I have read of five men that were studying what was the best way to mortifie sin. The First said, to meditate of Death; the Second said, to meditate of Judgement; the Third said, to medi∣tate on the Joyes of Heaven: the Fourth said, to meditate on the Torments of Hell: the Fifth said, to meditate on the blood and sufferings of Jesus Christ: and certainly the last is the strongest motive of all to mortifie sin; that soul that doth this, Isa. 62. 4, 5. shall no more be called forsaken, for the Lord will rejoyce over him, and be a well-spring of life unto him, and make his abode with him, and turn his sighing into singing, and his trembling into rejoycing, and his prison into a Paradise; then the soul will break forth, and say in these or the like words, O blessed be God for Jesus Christ, blessed be his name for that precious blood that hath justifi∣ed our persons, and quieted our consciences, and scattered our fears, and answered our doubts, and given us the triumph over sin, hell and death; who is he that condemneth? it is Christ that died: this made Paul, Rom. 8. 33. to the 38. cry out, victory, victory; he lookt upon all the enemies, and

sings it sweetly out, saying, Over all these we are more then Conquerors: in a word, from Christ alone we have strength to perform any duty, to exercise any grace, to subdue any lust, to resist any temptation, to bear any affliction. John 15. 5. Without me ye can do nothing; nay Paul goes further, 2 Cor. 3. 5. We of our selves are not sufficient to think a good thought, but all our sufficiency is from God. Isa. 45. 24. Christ is made unto a Believer righteousness and strength: now if we want Faith in Christ, we want righteousness by way of acceptation, and we want strength by way of assistance: Surely the mercy of God is the most powerful argument to perswade a soul from sin. Psalm 26. 3, 4. For thy loving kind∣ness is before mine eyes, and I have walked in thy truth. So Joseph, Gen. 39. 9. How can I do this great wicked∣ness, and sin against God? his soul being taken with mercy, was not moved with his mistresses impu∣dency. 1 Iohn 3. 3. He that hath this hope in him doth purifie himself as he is pure. Mich. 7. 19. He will subdue our iniquities, and cast all our sins into the depth of the Sea. Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the flesh, ye shall live. Heb. 9. 14. How much more shall the blood of Christ, through the eternal Spirit, purge our consciences from dead works to serve the living God? Surely, surely, if the bowels of mercy do not melt, win and draw us, Justice will be a swift witness against us: all divine power and strength against sin, flows from the souls union and communion with Christ; it is only Faith in Christ that binds the strong man hand and foot; it is only Faith in Christ that makes a man triumph over sin, Satan, hell and the world: And that stops the issue

of blood, that makes a man strong in resisting, and happy in conquering, so that sin alwayes dies most, where faith lives most; so that we must get up Gos∣pel principles, if we would keep up Gospel practices:

Quere. We read in the Bible of many over head and ears in sin, and yet at last became great Saints. I pray how came those to mortifie their sin?

Answ. We read of their misery, and also of their recovery, in many Scriptures: I will instance in one that speaks the sum of all the rest, as to the way how to mortifie sin; Tit. 3. 4, 5. For we our selves sometimes were foolish, disobedient, deceived, and serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another (there is the mysterie) but after that the kindness and love of God appeared not by works, of righteousness which we have done, but according to his mercy he saved us, (there is the remedy,) in a word, the considerati∣on of the love and grace of God the Father, and the love of God the Son, the promises of God, and the pre∣sence of Christ: the example of the Saints, and the re∣compence of reward held forth to us in the Gospel makes a sound Christian to hold on, and to hold out, resolving to conquer, or to dye conquering.

As a Christian grows up in the assurance of Gods love, so he will better heal his strong lusts: an heart softned and reconciled to God, willingly clos∣eth with the commandment, so that the best way to mortifie sin, and to amend our lives, is to lay hold on the love of God by faith in Christ, and so first to get assurance of forgiveness, which softens the heart, and enlightens the eyes to see that it is only the blood of Christ that purgeth from dead works. A

man by his own strength cannot prevail against a lust, that is to be done only by the blood of Christ, into which we are baptized, Rom. 6. 3. He that hath the strongest faith, hath ever the holiest heart and life; sanctification ariseth from justification: the Scrip∣ture saith, Every man that hath this hope in him, pu∣rifieth himself as he is pure: in this evidence of self∣purifying, note these three things. First, the act performed purifieth. Secondly, the object, about which this act is to be exercised, themselves, that is, their whole man, soul and body, from all filthiness of flesh and spirit. Thirdly, the rule or Pattern of this act, he purifieth himself as God is pure: this is not a word of equality, but of resemblance. Fourth∣ly, the ground or motive inciting to this purify∣ing, viz. hope of glory: every man that hath this hope in him, purifieth himself as he is pure, 1 John 3. 2, 3. Hope in Christ excites to purity, because it conducts us straight to Christ the perfect pattern of all purity. Surely it is the appearance of Gods grace to us, which works a hope of glory in us, and this hope of glory doth purifie these several en∣suing waies.

1. It puts us upon, and helps us in a frequent wash∣ing our selves in the fountain opened for sin and un∣cleaness, viz. in the purifying blood of Christ by Faith and hope, as instruments applying Christ cru∣cified, Zach. 13. 1. Heb 9. 14. Psal. 51. 7. Whom God hath set forth to be a propitiation through Faith in his blood, &c. Rom. 3. 25.

2. This works us up to true endeavours in the use of all means to purifie both soul and body, person and conversation, from all corruption universally,

both in kind and degree, let us cleanse our selves from all filthiness both of flesh and Spirit, 2 Cor. 7. 1. Now hypocrites wash the outside of the platter or cup, but inwardly they are full of extortion and excess, Mat. 23. 25, 26.

3. This grace of God, and hope of glory, puts the soul upon maintaining a constant spiritual com∣bate by faith and hope, and other graces of the Spi∣rit against the flesh, Rom. 8. 13. And so by the Spi∣rit mortifies the deeds of the flesh, daily crucifying the flesh with the affections and lusts, Galat. 5. 17, 24, 25. and this grace of hope as an inward princi∣ple works out pollution and corruption, as being re∣pugnant thereunto.

4. This hope of glory leads the soul to a diligent improvement of the word of God for self-purify∣ing, the word hath in it a purifying Faculty, John 15. 3. Ye are clean through the word that I have spoken unto you: the word purifies these waies.

• 1. As a lamp, discovering the spot, Rom. 7. 7.
• 2. As a star, conducting to Christ, the fountain of purifying, 1 John 2. 1, 2. Zach. 13. 1.
• 3. As a rule, according to which we are heedfully to order our conversation, Psal. 119. 9.
• 4. As a motive to self-purifying, 2 Cor. 7. 1.
• 5. As an antidote against sin. Psal. 119. 11. thy word have I hid in my heart, that I might not sin a∣gainst thee.

Sin in the best Saint, and most times in the best actions of Saints.

1. THE fairest day hath his clouds, and the finest linneng hath its spots, the richest jewels their flaws, and the sweetest fruit their worms; so hath the most precious. Christians their failings, Da∣vids heart was more often out of tune then his harp.

2. Consider what complaints and cryings out there were amongst the most precious Saints, being sensible of their sins, Rom. 7. 24. O wretched man that I am, who shall deliver me, said Paul, Jer▪ 3. 25. We lie down in our shame, for we have sinned against the Lord our God, both we and our fathers from our youth, Gen. 6. 5. God saw that the wickedness of mans heart was great, and that every imagination of the thoughts of his heart was only evil continually. And for the Saints themselves here, in all duties, there is imperfection, something polluted, and something defective; our most spiritual duties are not wound up to command; they are all tainted with disproportion to rule, and not only so▪ but our choicest▪ services are be Leopar∣ded with many spots. We, whilst in this body can stay no more from sinning, then the heart from panting, and the pulse from beating: The Angels are impure in his sight, how much more the best of our actions? in many things we offend all: either offend and fail in the matter, or in the ground, or in the form, or in the end: Now our not acting from a pure prin∣ciple, by a pure rule, to a pure end, or our com∣ming

short in any of these, may mar the whole acti∣on: no action is said to be done according to rule, in a Gospel administration, unless it be attended with these five things.

• 1. All righteous acts must, and ought to be done spiritually and heartily, with heart and spirit, Prov. 23. 26. John 4. 24. 1 Cor. 6. 20.
• 2. Sincerely, as in the sight of God, Gen. 17. 1. Psalm 18. 22. and 66. 18. John 21. 15, 16, 17.
• 3. Obediently, because God commands it, as in Noah, Gen. 17. 7. Abraham, Heb. 11. 8, 17. Psal. 40. 8.
• 4. Universally, without reservation or excepta∣tion, Psal. 119. 6.
• 5. Constantly, perseverance in well doing doth crown the action, Psal. 1. 2, 3. Psal. 119. 20. Psal. 92. 14, &c.

And moreor less every man comes short in these five things.

So that a Saints comfort cannot lye in the duty performed: but a Saints comfort lyeth in this, viz. Although we carry our selves in our choicest perfor∣mances very weakly, yet the Lord doth carry to∣wards us very sweetly, and doth accept of that which we do very kindly, although done in much infirmity: in a word, he doth accept of our per∣formances, although accompanied with many infir∣mities: but to close up this head, that there is sin in the best Saint, consider these Scriptures, 1 King. 8. 46. For there is no man that sinneth not, Eccles. 7. 20. For there is not a just man upon earth, that doth good and sinneth not, &c. Jam. 3. 2. For in many things we offend all, &c. 1 John 1. 8. If we say we have no

sin, we deceive our selves, and the truth is not in us, Prov. 20. 9. Who can say, I have made my heart clean, I am pure from my sin? 1 John 1. 10. If we say that we have no sin, we make him a lyar, and his word is not in us. There needs no more proof to prove sin to be in the best Saint, and in the best acti∣ons of Saints. Let us make out after a more per∣fect righteousness, or we perish for ever. The uni∣versal experience of the best of Gods people in all ages, doth evidence that none of them have been without sin in this life, not Abraham, Gen. 12. 13, 19. not Isaac, Gen. 26. 7, 8. not Jacob, Gen. 27. 19, 20. not Moses and Aaron, Psalm 106. 33. Deut. 32. 50, 51. Exod. 32. 2, 21. not David, Psalm 51. 1. to the tenth verse, and 38. 3, 4. not Peter, Mat. 26. 33, 34, 35, 70. to the end, Gal. 2. 11, 12, 13. not Paul himself, Rom. 7. 18, 20, 23, 24, 25, &c.

The difference between the sinning of the Rege∣nerate, and the unregenerate.

COnsider, that both the children of God, and the children of the Devil sin, yet there is a vast difference between the sinning of the one, and of the other, whereby we may according to Scrip∣ture distinguish betwixt the regenerate and unre∣generate.

1. He that is regenerated and born again, com∣mitteth not sin, nor can sin with a whole will, but as it were with a half will, an unwilling willing∣ness, and a dissenting consent, Rom. 7. 15. For

that which I do I allow not, verse 19. But the evil which I would not, that I do. Now the unregene∣rate sins with a full will, and with a full consent.

2. Sin in a Christian differs from sin in a wicked man, thus; it is the same for the matter, but not for the manner.

3. Although there be sin in a godly man, as well as in a wicked man, yet with this difference; the Christian doth constantly maintain war against his sin, the other is at peace with it.

4. They that are regenerate sin not against Gos∣pel remedy, the other doth. Now Jesus Christ is the Gospel remedy: and their not coming to him, looking upon him, receiving him, and accepting of him for salvation, John 1. 11, 12, 13. Act. 4. 12. John 3. 18, 36 and 16. 9, &c. This is to sin against Gospel remedy.

5. A regenerate man, though he have sin and cor∣ruption in him, yet he doth in some good measure avoid the occasions that should draw this out. Job made a Covenant with his eyes, that he might not sin against God: but the other runs into all actions, as the horse into the battle: To close up this head, a regenerate man, although he sin as well as an un∣regenerate, he is not under the raign of sin, neither doth he sin habitually, neither with the allowance of any bosom sin, not only as carnal men do, nothing but sin. For, first he doth stand in the way of sin∣ners, and intice others to sin, he doth study how he might commit sin, and makes a trade of sin, sins willingly, and pleaseth himself in sin, and pleads for sin: he is troubled and cannot sleep except he hath done mischief, and caused some to fall, Prov. 4. 16,

&c. The very thoughts of sin is pleasant and delight∣full to him, he will boast at his wickedness, and hates the man that doth reprove him for it; but this spot is not the spot of Gods people, Deut. 32. 5.

How many waies the Lord is said to forgive sin; Or the various names and expressions of forgiveness.

1. FIrst Aaron by a special command from God, Lev. 16. 21. Was to lay his haad upon the head of the goat, and confess over him all the iniqui∣ties of the children of Israel. and all their transgresti∣ons, puting them upon the head of the goat, and the goat did bare away all their iniquities, into the land not inhabited, verse 22.

2. The Lord tels us he hath cast all our sins be∣hind his back, Isa. 38 17. Thou hast cast all my sins, saith he, behind thy back, &c.

3. We read that our sins are cast into the bottom of the sea, Micah 7. 17.

4. The Lord tels us in his word, that our sins are blotted out, Isa. 43. 25. I, even I am he that blot∣teth out thy transgressions for my own sake, Isa. 44. 22.

5. The Lord tels us our sins are covered, Psal. 32. 1. Blessed is the man whose sins are covered, and transgressions for given.

6. The Lord tels us he will remember our sins no more, Jer. 31. 34. For I will forgive their iniquity, and I will remember their sins no more.

7. The Lord saith he will not impute sin to us,

Rom. 4. 8. Blessed is the man to whom the Lord will not impute sin; he will not impute sin, that is, he will not set sin on our score, he will not put sin to our account; though sin be in us, yet it is not imputed to us.

8. The Lord tells us, that so far at the East is from the West, so far hath he removed our transgressions from us, Psal. 103. 12. What shall I say more, who is a God like unto him, that pardoneth iniquity, trans∣gression and sin, which comprehends all sin of what nature, kind and degree whatsoever, unless the un∣perdonable sin (iniquity is that which is done against another man) Sin is that which is done against a mans felf, and transgression that which is done im∣mediatly against God, but all these are pardoned for his own sake, Isa. 43. 25.

Whether sins before conversion ought to be called to mind after conversion.

SINS before conversion ought to be called to mind, but not with complacency of Spirit, or stupidity of heart, or despondency of mind.

1. Not with complacency of Spirit, but with bitterness of Spirit, and grief and sorrow of heart. Isaiah 6. 5. I am a man of unclean lips, saith that humble soul; so humble Job cries out of the iniqui∣ty of his youth, Job 13. 26, &c. so humble David sighs it out, Psalm 51. 3. My sin is ever before me: so those many converts, Titus 3. 3. For we our selves also were sometimes foolish, disobedient, deceived, ser∣ving divers lusts and pleasures, living in malice and

envy, hateful and hating one another, but after that the kindness and love of God our Saviour towards man appeared.

2. Though they are to be called to mind; it must not be with stupidity of heart, but with a broken, and bleeding, and a contrite heart; in the day of our prosperity we are not to forget our former poverty, but to consider, that we are not worthy of that cal∣ling, of that Gospel, and of that grace tendred to us in the word.

3. It must not be done with despondency of mind neither, the truth lyeth between two extreams; we must not call them so to mind as to discourage us, and make us unwilling to come to Christ, &c.

1. The first Reason why that people in a convert∣ed state should often call to mind the sin and misery they were in before conversion; because by so doing we shall be provoked to magnifie and admire the riches of Gods grace; none in the world do more admire Gods grace and mercy, then those that are most sensible of their own sin and misery. See 1 Tim. 1. 13.

2. Reason: because this will kindle a great deal of pitty and compassion in our souls towards those that remain yet unconverted. Titus 3. 2, 3. I Paul, and thou Titus, were sinful as well as they, and did serve divers lusts as well as they, let us pitty them, and help them out of this state of sin and death.

Reason 3. Because this will make us more watch∣ful and careful. Eph. 5. 8. You were sometimes dark∣ness (saith he) but now are you light in the Lord, walk therefore as children of the light. 2 Sam. 7. 18. Who am 10 Lord God, said King David, and what is

my house, that thou hast brought me hitherto? And Saint Paul, 1 Tim. 1. 13. remembers himself, and leaves it written for others to read, that he had been a blas∣phemer, a persecutor, and injurious: a low meditati∣on for an high Apostle, yet profitable to himself and others.

Whether the Dominion of sin may not be taken away, where yet the life of sin remains.

SIN may live where it doth not reign, and dwell where it is not welcom; it is true, the Scripture doth say, they that are Christs, have crucified the flesh, with the affections and lusts; but here the Scripture doth not speak of a total subduing of sin, as if every lust and corruption should be quite sub∣dued, but only this far, to give a deadly blow to sin, that sin shall not reign nor bear sway in thy soul as it hath done formerly; the dominion of sin is taken away, but the life and being of it is continued for a little time. As Hagar would dwell with Sarah till she beat her out of doors: so will sin dwell with grace, till death beat it out of doors: there shall be some remainders of sin still in the best of Gods servants, but sin shall not reign in their mortal bo∣dies; sin may live in a Saint, and yet the Saint not live in sin.

Let us now examine in what cases, and with what limitations strength of corruption may consist with strength of grace? the resolving of this question is of very much use.

1. Though sin be strong, yet grace may be strong

too in thy soul; though thy sin be great, if thy sorrow be great too, it evidenceth thy grace is so al∣so, 1 Chro. 23. 12.

2. If you find a strong opposition against your corruptions, though you cannot fully subdue sin, yet do you strongly oppose it: then there is strength of grace in the soul, though there be strong corruptions in the body.

3. There is strength of grace, where there is strong cries to God against thy sins, this argues grace, and the strength of grace, Deut. 22. 25, 26, 27.

4. There is strength of grace in that man or wo∣man that is resolved in the strength of Christ, to con∣quer his strong sins, or die conquering of them; our Lord Christ when two things were set before him, either to sin or die, he chose death, rather then sin, and by degrees he works his Spouse to the same mind.

5. That strength of grace may be consistent with strength of corruptions, I might instance in many precious Saints, I will mention one for all the rest, and that is in Peter; who had not only truth and re∣ality, but eminency and strength of grace: For though temptations and corruptions did sometimes prevail, yet he had strong affections towards Christ, he did out-strip many of the Disciples.

1. He was the man that of all the Disciples wept most bitterly for his sins, Mat. 26. 75.

2. Peter was the first that ran to the Sepulchre to see what was become of Jesus, John 20. 5.

3. He was the man who hearing that Christ was risen, leapt into the Sea for joy, John 21. 7.

4. He was the first man that made the first Ser∣mon,

and first preached the Gospel after the Ascensi∣on of Christ, Acts 1. 15.

5. He had that love to Christ as strong as death, for he suffered death afterwards for Christ; but now although in the cases before mentioned, strength of grace may be consistent with strength of corruption, yet there are other cases wherein they are altogether inconsistent; though there may be strong grace, and strong corruption in the soul, yet the reign of any one corruption in the soul, yet the reign of any one corruption is utterly inconsistent with grace, and the strength of it. See Rom. 6. 12. & 7. 23.

And when I say there is a consistency between grace and corruption, I would be understood of spiritual and inward corruption, viz. of hardness of heart, Spiritual pride, deadness in duties, &c. For into gross external open acts of sin, strong Christians do seldom fall.

How far a true Christian may be tainted with errour in Judgement, and yet at last be re∣stored.

Sometimes even Gods own children, are even overcome with erroneous opinions; One whom the Lord had received into favour, might erroneous∣ly hold himself bound in conscience to the Legal dif∣ference of daies and meats under the Gospel, Rom. 14. 1. to the 7. The Apostles themselves erroneous∣ly deemed Christ should be a worldly King, Mark 10. 37. to 41. And this errour was not cured in them, though they were eye witnesses of his passion and resurrection, Acts 1. 6. And the Church of Ga∣latia

erred grosly in the point of Justification, mingling Moses with Christ, the works of the Law with Faith in Justification, Gal. 3. 4, 5, &c. by which it doth appear that regenerate persons may for a time be insnared in some errours that are gross and dangerous, and that against fundamentals of Faith; Christ and his Offices, those are fundamentals, 1 Cor. 3. 11. Eph. 2. 20. yet the Apostles as we said before, till the sending of the Holy Ghost upon them, were in an errour about Christs Kingly Office, taking it to be temporal rather then spiritual: Justifi∣cation by Faith alone is a Fundamental, Rom. 3. 28. Gal. 4. 5, 6. yet for a season, as before the Galati∣ans lay under that gross errour of that necessity of Legal works with Faith. But it is a dangerous thing for any of the Lords people to fall into such gross errours, hereby their minds are darkened, Eph. 4. 18. and corrupted, 2 Cor. 11. 3. bewitched, Gal. 3. 1. Now consider how grievous it is to have a mans mind corrupted; if the mind be darkness, how great is that darkness? &c. Oh here is the love of God in restoring his people again into the truth; and yet for all this he calls them the children of truth, 1 Joh. 3. 19. they can do nothing against the truth, but for the truth. 2 Cor. 13. 8. their loins are girt about with truth. Eph. 6. 14. whereas carnal men remain in er∣rour; and are men,

1. Of corrupt minds, destitute of the truth, 2 Tim. 3. 8. and turning away their ears from the truth, 2 Tim. 4. 4.

2. Or they hold the truth in unrighteousness, Rom. 1. 18.

3. Or they are not able to come to the knowledge of the truth, 2 Tim. 3. 7.

4. They have no love to the truth, 2 Thes. 2. 9, 10. and no wonder if such persons be unstable, and led away with the errour of the wicked, &c.