THE DOVBTING BELEEVER OR A TREATISE CONTAINING 1. The Nature 2. The Kinds 3. The Springs 4. The Remedies of Doubtings incident to weak Beleevers BY OBADIAH SEDGWICK Bachelor in Divinity and Minister of Coggeshall in Essex LONDON Printed by M. F. for Thomas Nicols and are to be sold at his shop in Popes-head Alley at the sign of the Bible 1641. TO THE RIGHT HONOURABLE ROBERT Earl of VVarwick Baron of Leez c. My Noble Lord and free Patron MY LORD RENEWED heart is a very Heaven in our little world and Faith is the onely Sun in that Heaven The sinner never comes to be precious till he comes to be pious and the value of that piety still advanceth according to the quantity of true faith as the Ring is the more considerable with the Diamond I cannot conceive of a more compendious way for any Christians full and constant revenues then this To get faith and stil to use it The summe or product of which would be this Grace and Glory Heaven and Earth are ours Satan well knowes what a serviceable channell Faith is for all our traffique either for our ship to lanch out into duties or for Gods ship to come laden in to us with mercies therefore there is no Grace which hee batters and conflicts so with as with faith If we weaken or shake foundations this hath a spreading influence into the whole building A Christians faith cannot be wronged but presently all the spirituall frame becomes sensible of wrong and losse In my weak judgement it were a great prudence to secure that which being secured now secures all Nothing grows weake where faith growes strong My Lord This poore Treatise which I presume to front with your name is like Aaron and Hur who staid up the hands of Moses So doth this Treatise indeavour to stay the hand of faith in a weak Beleever who hath an ample estate on the shore and at land but those waves of doubtings when he is thrusting in too often make him to fall back and stagger Whence followes this great unhappinesse That whereas his faith might have served in many precious comforts it is almost a whole life imployed onely to answer fears and doubts I humbly present the subsequent Work to your Lordships personal use and publique patronage Be pleased at your leasure to peruse it and regard it as the first cognizance of my thankfulnesse to your Honour for the Living which you did so freely and lovingly confer upon me wherein I shall desire faithfully to serve your Lord and mine Now the Almighty God and blessed Father abundantly inrich your noble heart with all saving graces and continue you long to be an instrument of much glory to himselfe comfort to his Church and good to our Common-wealth Your Honours perpetually obliged Obadiah Sedgwick To the Christian Reader THis Treatise which now is presented to a publike cōstruction was many years past the subject of my private Meditations and Sermons I did not affect any farther publication of it then in the Pulpit but the importunity of others hath compelled it thus to appeare in print Not that the manner of handling the Subject here insisted on is excellent or exquisite but that the matter handled may be supposed to be of common use and benefit as a little star hath influence though not that glory which is proper to the Sun The Case which is here put and discussed is a Case of common experience There is no Beleever but some time or other will confesse it is his The Sun being seated in an heavenly Orbe shineth with a very pure and constant light but the candle though set and burning in a golden candlestick yet burnes with a snuffe and much variablenesse When Christians are translated and transplanted from earth to heaven then their graces shall become perfections There are no defects in heaven there are no mixtures in heaven but whatsoever is pure there it is altogether pure Yet on earth it is otherwise neither the habits of Grace nor the acts of Grace are alone 〈◊〉 any Christian When I would doe good evill is present with me said Paul And I beleeve Lord help my unbeliefe said that poore man in the Gospel Where is the Beleever who insists not more on his fears then on his faith and is not oftner lamenting his doubts then rejoycing in his assurances None have an interest in Christ but Beleevers None have title to a solid and settled peace but they And yet we see the children fearfull and bondmen confident the best of men still in suit and the worst of men quiet as if in full possession none doubting lesse then such as have most cause to doubt and none doubting more then such as have most cause to triumph in Christ And in truth thus it will be whiles grosse ignorance veiles over presumptuous sinners and mis-belief is incident to tender spirits And is not the hand of Joab in this businesse too Is not Satan in all the sins of wicked men and in most of the troubles of good men either he tempts us to sinne and that will cause us to doubt or else he tempts us to doubt and that will cause us to sin Surely it is not the shortest of his wiles and arts in matters of Religion to keep the judgements of some still staggering and in matters of a soules interest in Christ to keep the heart still doubting Doth he not know that the Christian cannot so happily improve Christ who is still in suit to prove his title to Christ For the better expediting of these soule-suits peruse if thou pleasest this ensuing Work which is I confesse not a garden for every one to walk in but onely physick for the sick or weak It is intended as an Hospitall for the lame onely for a troubled sinner onely for a weak beleever And the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort even he who establisheth us in Christ prosper it for his glory and the help of some one or other Thy Faiths servant Obadiah Sedgwick A Table of the Heads in this TREATISE CAP. I. THe nature of doubtings page 6 CAP. II. Foure sorts of doubtings 11 Those of inquietation are Either 1. Reall or 2. Personall 13 CAP. III. Quest Whether doubtings may consist with a true faith Sol. They may This is 1. explicated 16 2. Proved 17 CAP. IV. The springs of doubtings are 1. Originall sin 24 2. Imperfection in faith 26 Which 1. Wants ability to argue 28 2. Insists most on discouragements 29 3. Is unacquainted with our armory 31 3. The life of sense pa. 33 What it is 34 Three demon strations that it is a cause of doubtings 35 4. Restraining of faith 38 5. Special sins after conversion 46. Foure reasons thereof for doubtings 47. to 53 6. Spirituall indispositions 55 Two knots are made by them 1. Whether our graces betrue 56 2. Whether our services can be accepted 58 7. Fruitlesse endeavours
our troubles and wants His wisdome is there and his goodnesse O how shall I be delivered How Let faith work and that will tell thee how Why should I thus be troubled Why Let faith work and that will tell thee It is in very faithfulnesse saith David And It is good for me that I am afflicted No child of God thus Nay let faith work and it will cleare all That a good condition is not exempted from afflictions and that though God had one Son without sin yet he had no Son without sorrow 3. Our incouragements are more then our discouragements and our helps exceed our oppositions therefore faith is not to be restrained The Prophet healed up his servants doubtings 2 King 6. 2 Kin. 6. 16 Elâ—shaes servant 16. Feare not for they that bee with us are more then they that be with them And so Christ to his perplexed Christ to his Disciples and doubting Disciples about those exigencies and casualties to which they were exposed Feare not little flocke A Kingdome opposed to temporall safety it is your Fathers pleasure to give you a Kingdome q. d. Be not so disquieted so anxious for your lives for your safeties Though you be a flock and a little flock and the wolves are many yet let the worst come to the worst you shall have a Kingdome Oppose that to this and you need not doubt and feare So S. John 1 Joh. 4. 4. Ye are 1 Joh. 4. 4. Gods Spirit opposed to Satans Antichrists of God little children and have overcome them because greater is he that is in you then he that is in the world Once more S. Paul Rom. 5. Rom. 5. 20 Grace opposed to sin 20. Where sinne abounded grace did much more abound And 21. As sinne reigned unto death so grace reignes through righteousnesse unto eternall life by Jesus Christ our Lord. So againe for outward troubles Esay 41. 14. Feare not thou Esa 41. 14 Help to trouble weakness And 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation also c. 2 Cor. 4. 17 Our light afflictions c. work for us a far more exceeding waight of glory worme Jacob q. d. Thou art a weak creature contemptible creature a worme yet thou art Jacob and therefore fear not for I will help thee saith the Lord. Though Jacob be weak yet the God of Jacob is strong So for outward losses 2 Chron. 25. 9. said Amaziah to the man of God But what shall we do for the hundred talents which I have given to the Army of Israel The man of God answered The Lord is able to give thee much more then this From all which we see that Faith hath the better grounds to rest on there are more with faith then against it for none can be against it except the evill creatures and he who is for it is the mighty Creator All his power and his goodnesse and his Christ and his My Father is greater then all saith Christ Spirit and his Word of Truth is for it He is greater then all so that faith may have singular matter to work upon in all occurrences It is on the better side and on the greater side on that side which will carry it and beare downe the contrary Satan is against me But greater is he is that Ob. Sol. Spirit of Christ in me then he that is in the world Sin is against me But greater is Christ who is Ob. Sol. for me then sinne which is in me Grace hath much more abounded Men in their power are against Ob. me But greater is that Almighty God before whom the Nations Sol. are but as the drop of the bucket and lighter then a dust in the ballance Troubles are upon me Ob. Sol. But my comforts are greater then my sorrows and the glory which I expect infinitely exceeds the trouble which I suffer Wants are upon me Ob. Sol. But my supplies are exceeding I have a provident Father And though I have not a large portion of earth yet I have a sure Kingdome in heaven Beloved if we would but often consider of this that faith is still on the better on the surer side we would quit all our doubtings we would Note not feare what man can doe unto us what Satan can doe unto us our owne infirmities would not disable us nor afflictions for still faith falls to the surest partie and therefore give it scope Faith pitcheth upon no weak causes upon no weak helps upon no weak stayes it stayes upon the Name of the God of Iacob O how might faith out-face the greatest oppositions and trample-under all our affronts and losses and doubts if we did let it get out unto its encouragements could we once come with faith to be perswaded indeed that they who are for us are more then they who are against us Brethren in our spirituall combats we have the better cause and the better strength what help heaven can afford we have Therefore in all our distresses let us hearten our selves and incourage our faith Let us as Iehu in another case look up and say Who is on my side who and then wee may even say what the Psalmist spake Psal 124. 1. If it had not been the Lord who was on our Psa 124. 1 side now may the Beleever Israel say 2. If it had not been the Lord c. 7. Our soule is escaped as a bird out of the snare c. 8. Our help is in the Name of the Lord c. 5. A fift spring of doubtings was speciall and particular sins after conversion These like a strong disease do shake the very heart and spirit of the Christian and stagger him on every side and like a cloud fold up all our comfortable communion with God like a dead fly they fall in all our services If thou dost ill sinne lies at the doore said God to Cain And so you shall find it that speciall sinnes after conversion doe much interrupt us in our approaches and in our confidences Now the way to cure this spring is 1. To renew our sorrowes to set upon the fountaine David David did so after his great sins and so did Peter the one did Peter water his couch and his teares were his meat day and night and the other went out and wept bitterly Bitternesse of sorrow you read of it in Zach. 12. 10. imports Bitternes what it imports 1. Anguish 1. an anguish of spirit As David said for his Ionathan My soule is distressed for thee so here the falne Christian is distressed for sinning thus against his God for losing his God There is oft times a very tearing and renting in the soule 2. A sensible fulnesse of 2 Fulnesse of griefe griefe As Ioseph was full of compassion and his bowels could hold no longer upon the oration of Iudah so the falne Christian is full of holy meltings his heart
seventh spring of doubtings was a conceit of succeslesnesse in duty We have prayed much for the perfecting of such Graces or the subduing of such corruptions or establishing in such duties and courses yet nothing comes of it we are as we were and where we were therefore we doubt that we are not good or that God doth not intend any good to us This is the spring the cure and remedy of which may be made up by these considerations viz. 1. Service and progresse 〈◊〉 duty belongs to us and 〈◊〉 rewards and recompences belong to God I have prayed a long time to God True and thou art bound to pray still I have heard a long time True and thou art bound to heare still Thou dost but what thou art bound to doe It is the Simile Husbandmans part to plow the land and to sow the corne and it is Gods part to give the harvest Hereupon saith the Apostle Let us not be weary in Gal. 6. 9. wel-doing for in due season wee shall reap if we faint not For God is a God hearing Prayer and he Psal 65. 2. will be found of them that seeke him and will not forsake them 9. 10. 2. God is a good Master Job did not serve him for nought I called upon the Lord Psal 118. 5 and he answered me said David And in another place He hath 116. 1 2. heard my voice and my supplications and inclined his eare unto me therefore will I call upon him as 〈◊〉 I live Not one of the servants who trasfiqued with the talents that could complaine he was an austere Master Therefore God takes it to heart when they in Malachie Mal. 3. 13. charged him with neglect and irrecompence for serving of him Your words have beene stout against me saith the Lord. How so Ye have said it is in vaine to serve God and what profit is it that we have kept his Ordinance and that we have walked mournfully before the Lord Whereupon the Lord instantly manifesteth his bountifull and tender disposition to them who did serve him and think on his Name They shall bee mine saith he and when I make up my jewels I will spare them as a man spareth his owne son that serveth him Then shall ye returne and discerne betweene the righteous and the wicked between him that serveth God and him that serveth him not i. Then you shall know that it is not lost labour to serve him 3. Petitioners must wait an answer as well as present a request Therefore know that faith in point of seeking unto God hath a double office 1. One is to deliver up in Faith hath a tâ—ofold office the Name of Christ our wants which God hath promised to supply in his Word 2. Another is to expect and wait those supplies which God hath promised Therefore saith David As the eyes of servants Psal 123. 2 look unto the hand of their Masters and as the eyes of a maiden unto the hand of her mistresse so our eyes wait upon the Lord our God untill even so long let it be never so long until that he have mercy upon us And beloved this waiting doth notably distinguish betwixt desires which come Waiting doâ—h distinguish desires of unsetled humour from an unsetled humour and those which come from poverty of spirit In them wee give on but presently give up as we doe in sleight visits with Simile men knock at doore and if none answer away we goe our businesse was little and so our stay is answerable but in those desires which spring from poverty of spirit Poverty of spirit these have faith to beleeve that God is at home and have patience to wait his answer As a poore begger suppose Simile such a one as Lazarus he will lie at the gate and knock more then once wait more then an houre for some alms for some crums of our tables and so will humble Christians who are truly poore in spirit they will be at heaven gates and put up request after request and expect day after day the speeding of them from the throne of grace and mercy But we cannot wait Ob. Sol. You cannot And that is the reason you misse of your answers If beggers will not stay they lose their alms and if Christians will not wait they lose their grants Yet let me not goe off easily from this scruple for in it lies the choicest part of the cure If we could but wait on God then assuredly we should see that we have no reason to cry out of fruitlesnesse in seeking How may we doe to wait Ob. Sol. Four motives to wait Thus. 1. You are sure to speed Certainty of answer will beget constancy in seeking Sure to speed How shall wee be sure of that Thus. 1. Take it in Promises and so you are sure 2. Take it in performances and so likewise you are sure For Promises you know Promises there is a certainty in them we have no way to pierce into Gods intentions of doing us good but by his Promises and in them we have For as Simile the words of man doe deliver unto us the thoughts of man so the Promises of God doe discover unto us the intentions and purposes of God Now then observe what God hath promised to waiting Hab. 2. 3. The vision is yet for Hab. 2. 3. an appointed time but at the end it shall speake and not lye though it tarry wait for it because it will surely come it will not tarry Here is the duty Wait Here is the Promise delivered doubled trebled It shall speake It will come It will surely come Nay doubled againe It shall not lye it will not tarry It is as if God had said Doe but wait and you shall be delivered you shall be delivered you shall be delivered you shall be delivered you shall be delivered O the rhetorike of God! O the certainty of his Promises Psal 27. 14. Wait on the Lord Psal 27. 14. be of good courage and he shall strengthen thine heart Esay 40. 31. They that wait upon Esa 40. 31. the Lord shall renew their strength They shall mount up with wings as Eagles they shall run and not be weary and they shall walke and not faint Micah 7. 7. I will look unto Mica 7. 7. the Lord I will wait for the God of my salvation my God will heare me Will you now see a certainty Performances in performances Then read Psal 40. 1. I waited patiently Psal 40. 1. upon the Lord and he enclined to me and heard my cry Here was waiting and here was sure speeding He was but one man Ob. Sol. Heb. 6. 12. Then Heb. 6. 12. Be ye followers of them who through faith and patience inherit the Promises They did inherit the Promises i. got all the good out of them by patient waiting If we be sons let us wait and then we also shall
and may be saved Therefore know that inequality of holy operation doth not spring from nullity or falsnesse of Grace but sometimes from the variety of particular Inequality of holy operation whence occasions sometimes from the variety of particular ends sometimes from the variety of particular assistance Every Christian hath not alike 1. Forcible occasion to exercise his faith and patience Nor 2. doth God intend every Christian for some singular ends and services to which hee fits others by the greater improvement and use of their graces 3. Neither hath every man at all times an equall gale or breath of spirituall assistance to enlighten him to excite and affect and draw him I might also adde 4. Neither doth every Christian stir up the gifts and graces in him hee doth not wiâ—ely on all occasions and motions improve his stock Neither 5. hath every man alike temper constitution which conduceth much to the actions of the soule 6. Neither doth every calling admit unto every Christian those spaces and leasures and remissions or vacations which some have to set on their heavenly frame and course It is with true Christians as with true men Every man Simile hath a soule and faculty from that soule and actions issuing out of those faculties yet every man is not equall in the expressive wayes of nature So is it with Christians all have truth of grace alike but the exercise of it is different and personall 3. As the actions so the degrees of Grace are different Compare Christian with Christian it is as if you should compare Branches one branch and limbe of a tree with another where though all be set in one common root yet their particular measures are more and lesse Or as if one did compare the Stars together where though all be interested in the heavenly Stars orbes yet they differ among themselves in respect Sheepe of magnitude and light Ye are the body of Christ Members saith the Apostle 1 Cor. 12. 1 Cor. 12 27 27. and members in particular this was a glorious and gracious condition But then ver 29. Are all Apostles are all Prophets are all teachers are all workers of miracles doe all speake with tongues Nay Eph. 4. 11. He gave some Apostles Eph. 4. 11. and some Prophets and some Euangelists and some Pastors and Teachers Now as this holds firme enough in various degrees of singular gifts for edification so likewise it is as evident in those speciall graces for sanctification As gifts for edification so graces for sanctification are different For Are all in the fold of Christ sheep There are some lambes Peter is commanded to feed both Ergo there are both Are all in the garden of Christ Cedars There are some tender Vines Are all in the houshold of Christ strong men There are some young there are some babes in Christ too So Heb. 5. 13. and 1 Joh. 2. 12 13. 1 Joh. 2. 12 13. I write unto you little children because your sinnes are forgiven you and because you have knowne the Father You see little children there as well as young men and fathers and these children though children though little children though very tender Christians yet they know the Father and they had pardon of sin Brethren how exceedingly doe we disturbe our selves with doubtings here Many people through a weaknesse I say no more of judgement doe fall out with their estate and condition molest and afflict their hearts close up all against themselves suspect and foolishly reason and argue the nullity of a gracious condition from the imperfections which they observe in their graces from their behindments in faith and zeale and sorrow c. Ah ignorant people who are truly industrious after the great measures of Grace and will not yet quiet their feares and still their Note doubtings with this 1. That such earnest pantings and inquietations and unsatisfiablenesses cannot but spring from truth of grace 2. Then that where grace is in truth though in the lowest measure there the soule hath interest in Christ in all the Promises in God in heaven in all Remember this He who hath least in grace hath not that which he would have and hee who hath most in grace hath not that which he should have and he who hath any truth of grace hath enough to change his heart and save his soule I would beleeve in that fulnesse of assurance and reliance as thou dost and if I cannot I will yet yet beleeve as well as I can He who said O woman great is thy faith said also to another not so strong Thy faith hath saved thee No man misseth of heaven for want of measure but of truth Our consolation lies much in the comparative degree but our salvation is in the positive Much grace will yeeld unto us here our heaven and any grace if true will yeeld us heaven hereafter 4. The separable fruits of true grace are different not only if you compare one Christian with another but if you compare the same Christian with himselfe in divers times and occurrences 1. If you compare Christian with Christian in respect of comfortables it is night with one when it is day with another One goes on heavily oppressed walking in darknesse that is the Prophets phrase Esay 50. 10. He hath not that Esa 50. 10 Light sensible light of divine favour Thou hidst thy face said David and I was troubled Psal 30. Psal 30. 7. 7. He hath not that sensible joy or testimony of his gracious Joy condition Restore unto me the joy of thy salvation Psal 51. 12. 51. 12. How many mourners are there in Zion Many who lament the absence of favour of joy of peace Yet some others there are who doe beleeve and doe rejoyce in beleeving They see As Simâ—on As Paul Christ in their armes they know whom they have beleeved and rejoyce with joy unspeakable and 2 Tim. 1. 12 1 Pet. 1. 8. glorious 1 Pet. 1. 8. 2. If you compare the same Christian with himselfe For it is with our day of grace as in many doubts For the cure and remedy of which be pleased to consider of some particular Propositions which I will lay downe to unfold the businesse and comforts of Justification unto beleeving penitents for to these onely I addresse my speech 1. In Justification our debts are charged upon Christ they goe upon his accounts You know that in sin there is the vicious and staining quality of it and then there is the resulting guilt of it which is the obligation of a sinner over to the judgement seat of God to answer for sin Now this guilt in which lies our debt this is charged upon Christ Therefore saith the Apostle God was in Christ 2 Cor. 5. 19 reconciling the world to himself not imputing their trespasses unto them And hath made him to be sinne for us who knew no sinneâ— You know in Law the
neglects of his Word by the silences of our consciences And assuredly something is ordinarily amisse when Conscience speaks unto us neither good nor bad 3. Sometimes Conscience is silent to make us look higher then Conscience and that wee might know there is a higher Court to which wee must make our addresses 4. Sometimes Conscience is silent to make us see upon what bottomes our faith is grounded whether we can beleeve because God saith as well as rejoyce because Conscience speaketh 3. But to make Conscience speak what must we doe We have had its gracious testimonies by which we have been much comforted and supported How shall we recover it to speech againe I answer 1. Speak to God and then The waies to recover conscience to speeâ—h againe God may speak to Conscience and Conscience will speak to thee God hath a greater command over Conscience then it hath over us It is with God and Conscience as with a King and his Courtiers let the King speake kindly to a Petitioner the Courtiers will then imbrace him lovingly and indeed Conscience will carry Gods face and expresse his dispositions of love Therefore this doe speak to the Lord 1. To shew thee the cause of Consciences silence 2. To give thee the testimony of his owne Spirit which will draw with it againe the testimony of thine owne conscience Rom. 8. 16. 2. Speak to duty Be sure thou doe not displease Conscience If thou hast repent and adde no more to make Conscience displeased or silent 4. But how may we support our selves in the times of silence I answer thou mayst comfort thy selfe if 1. The Word can approve thee the testimony of the Word is ever open though that of Conscience be not What is the reason Because men may have a constant audience and tryall of their estates And take one thing by the way If the Word which is alwayes open and speaking if it acquits thee Conscience though now silent whensoever it speakes will cleare thee 2. Thou hast and dost approve the Word How is that That is If the Word be thy rule thy light by which thou hast and dost walk for when Conscience comes to speak it gives its sentence from the Word by which thou walkest and of thy frame and course which thou preservest in an upright answerablenesse to the directions of the Word An Addition of foure other causes of Doubtings with a briefe resolution of them 1. SEnse of sinfull workings O! saith a distressed soul Certainly my condition is stark naught and I have no right to Christ nor to any mercy I may not beleeve Why Because I never found such vile workings of heart as of late I feele a wonderfull rebellion in my heart I cannot think on any good nor set upon any good but an army of evill is in me opposing and hindering me To a soule in such a condition Sol. I would for his help prescribe these five subsequent considerations 1. When grace comes in truth it is ever of that power to make such discoveries and to raise such stirs as the soule never felt before for Grace is a new nature and a new light and a new active principle It is put into the soul for that very end to find and lay out sin yea and to expell and thrust it out The judgement was never so convinced before nor Conscience so qualified before nor the will and affections so spiritualized before therefore never marvell at the strange workings When a child is conceived in the wombe it is not now with the woman as in former times and whensoever Christ is formed in the soule it is not with that soule as in old times There is that now falne in which must purge thee and rule thee 2. If good be wrought evil will work and 〈◊〉 When Christ was born all Jerusalem was troubled so when grace is wrought sin will stir Indeed if grace came into the soule either by a finall and totall cessation of sin that there were no sin residing in the soule into the which grace comes then thou shouldst feele no stir at all Thus it shall be in heaven Grace there shall be alone Holinesse and nothing but holinesse there and therefore no combat no stir But thus it never will be on earth Sinne may be alone in some mens hearts but grace is never alone in any mans heart in this life Or if grace came into the soule by a peaceable resignation if sinfull flesh would without any more adoe make a full and free surrender and give it possession without any dispute and cavill then also thou mightst expect a calmnesse and a cessation of armes no vile stirrings But O Christian Grace and sin The Spirit Gal. 5. 17. and the flesh are contrary one to the other and therefore they lust one against the other Fire and water will not lie quiet Sad indeed were thy condition if thou hadst such a frame of vaine good against which no sinfull part in thee would oppose Every regenerate man hath a double man in him the new man and the old man that would doe good this would not doe good that would pray this would not that would mourn this would not that would beleeve this would not 3. But then thirdly thou who feelest such a rebelling and opposing flesh in thee what is that which thou dost oppose It is true thou feelest an untoward rebellious nature yet within thee but what side takest thou It is not I said Rom. 7. Paul but sin that dwelleth in me Sin in him opposed good but Paul himselfe approved good and delighted in good and willed good The same Apostle speaking of the co-habitation and the co-operation of flesh and spirit in regenerate persons that the one did lust against the other and the one was contrary to the other and that by reason of the rebellion and unrulinesse of the one we could not Gal 5. 17. doe the good which we would he yet comforteth them in such a condition in the next words If ye be led by the Spirit ver 18. ye are not under the Law As if he had said Notwithstanding all this rebellious opposition of your flesh if yet ye yeeld not to be servants to it but approve of and incline unto and follow in your hearts courses the rules of the Spirit the condition is very good safe So that though the evill remaining in us doth oppose the good in us yet if we our selves oppose not the good our condition may be good 4. Fourthly as there is evill in thee opposing of thee in any good so there is something in thee also opposing of that evil Dost thou not condemne that hardnesse which hinders thee from mourning and sheddest many a teare because thou canst not mourne Dost thou not strive with the Lord by many prayers and in the use of all his ordinances against that unbeleeving and rebelliously working nature of thine Dost thou not with Paul conflict with it