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comnited, and so because corruption is so to be commited, and not withstand it in strong, it must leave the house; and whe- some measure? But moreover, seeing it ther hereby corruption or the Spirit is said cannot be denied, but that the mind or to be the strongest

, any body may judge, conscience of the regenerated man is in when corruption is so strong as to banish part renewed, how comes it that the law the Spirit to the door. 2. To say, that of their members doth overcome the Spirit the Spirit doth totally leave believers, is there? Shall it be a disgrace to the Spirit an assertion that will not be easily proven, to say it is overcome, as it acteth in the seeing the seed remaineth, and the Lord will, and fhall it not be a disgrace to the has promised, that the Spirit shall not de- Spirit to say it is overcome, as it acteth in part from them for ever; see Ifa. lix. 21. the onderstanding? 3. Sure it were intolerable to say, that Fourthly, But yet, say they, We grant, ihe Spirit left believers totally at every sin that the regenerate persons may sometimes, which they witingly commit. And 4. e. tho seldom, fin against their will; but this specially, when they dare not affirm, that place speaketh of an ordinary way of fining: the Spirit did totally leave David, when for the apostle speaks indefinitely, without he commited that gross iniquity of adul- any limitation. tery and murder both. Thus then, what- I answer, This is not altogether to free ever difficulties our adversaries think to themselves of that crime which they would straiten us with, do entangle themselves falten upon us: for sure it must be an inno less than us.

dignity to the Spirit, according to their Thirdly, But they say, We will shun all constant language, to be once overcome in difficulties thus; The law of the mind, that the conflict : for majus et minus non variis, the conscience, convinced of the equity of ant speciem. the law, ftriving against the law of the Fifthly, But, say they, The regenerate members, is overcome, because weaker. man doth not will the good which he doth

I answer, This is not all the battle that not, with a full and complete consent of is in the regenerated; For 1, though the the will, or such as followeth the last judgman's mind does withstand and oppose, if ment of the intellect; but with an incomthere be no more, he cannot be said to plete will, and which may be called a nowill that which he doth not, or nill that lition or a volition. which he doth; for willing and nilling are I answer, 1. The apostle speaks of no acts of the will, and not of the understand volition or nolition, or such incomplete ing; the understanding only points forth consenting of the will; but says, What I what is right and what is wrong; but tho' would, that do I not, &c. and what I a man know what is right or wrong, he would not, that I do. 2. Whether is cannot be said to will or not will it, unless that volition an act of grace, or not, or his will consent or diffent. 2. The rege- that nolition, or not? then it is done eie nerate are said sometimes not to do that ther with, or without the Spirit; if with, evil which they would, Gal. v. 17. viz. then it is of grace; if without the Spirit, which their carnal part would do; now, either it is a fin, or no sin; if no fin, then this willingness cannot be a mere act of the grace works not in us both to will and to understanding. 3. But still this difficulty do; if it be a sin, then it must be besticks, How can it be that the Spirit of cause it is defective, and not fuller or comGod in the will (for themselves grant, that pleater. And 3. how comes it tn pass that the Spirit possesses the whole man in part, it is fo? Doth not the Spirit relit in this, and not some few faculties or parts, leav- or oppose such an imperfect volition, which ing the rest in black nature) can suffer lin ) is a lin? if it do oppose, we have our intent; if it do not, this must be, because it might be many differences betwixt this cannot, thro' the strength of corruption: combat and that struggling in the wicked and what a piece of honour this is to the mentioned; yet those few out of the very Spirit, let any judge.

tent;

text may fuffice; and so if any do deceive Sixthly, Again they object and fay, This themselves, they may blame none but expofition is an enemy to good works, be themselves. As, r. This combat is not cause they are hereby made to applaud betwixt the carnal understanding, or carnal themselves in their fins and wicked courses, affections, and the will, as it is in the wickand conclude themselves into a state of re-ed, but it is in the understanding consentgeneration, because they find that they ing and not consenting ; in the affections tin oftencimes against their consciences and hating and loving; and in the will willing wills, and the apostle, say they, makes this and nilling. 2. The carnal man's heart proper to the regenerate to fin with a never heartily complieth with the law, as combat.

God's law, whether it cross his temper or Answer 1. It is no new thing to see wasps not; but the godly, even when they canfucking poison out of those flowers from not win up to the law, consent to it as good which bees would fuck honey ; nor is this in itself, and as holy, a law that should the only truth which the wicked turn into direct them to more and more conformity, poison to themselves: Would we reject all unto the Lord's mind. 3. Yea, the carnal truths which the wicked do thus abuse, man never delightech in the law, but the there would be few left behind. It is well regenerate doth. 4. The carnal man wouldknown how oft the apostle Paul had to do gladly have the sin commited, or the duty with such, whofe pernicions inferences he left undone, but with peace and quietness; is constrained, as it were, to step aside to and if his conscience would suffer him, he remove; and consider but this same.epistle would never stand on fin; but the regeto the Romans, and it lhall be found so:

nerate man is groaning under a body of And as the apostle did not quit the truch death, and accounts himself a miserable man afferted, because of their blasphemous in that is thus drawn to sin and iniquity against ferences; fo neither ought we. Let wick- his renewed will. 5. The carnal man can ed men abufe it as they please, sure we are never expect relief to his case from Christ, it will be to their own perdition. 2. There for all that he would be at, is a peaceable is no ground for any such inference; be

such inference; be- quietness in himself, when he would fin cause we do not say that every struggling against God, and not that he may be reis that combat which is peculiar unto the strained from fin; unless for some carnal, children of God: There may be a strug. advantage; but the regenerate person can gling in the wicked, which is not here expect deliverance and freedom from the meant nor spoken of; a struggling of one trouble he is in from Christ, being conscicarnal faculty against another, which may ous to himself that his end is honeft. 6. indeed look like this, and which they may The carnal man is never crying out of a : take to be this named here; but if they body of death, and his innate corruption, mistake, and take their marks by the moon, nor never follows up any evil until this themselves are only to be blamed. Because | spring; but the believer levels mainly at many presume they have faith, when they this, and groans most under it; knowing haye none, and so harden their hearts in that as long as this is strong, it will fill wickedness, shall the godly therefore cast be sending out streams, at one place when at their faith, and not take it for an evi- stoped at another, and so ftill breed him dence that they are in grace? What reason forrow, he cries out, Who shall deliver me is there for that! Further, though there from this body of death? But all these will

be

be more largely spoken to in the doctrines, and in particular, of the law which he hath and possibly then we shall find more partia appointed and ordained, is the cause why culars.

people are so ready to lay the blame of

their fin and misery off themselves, and on Having thus far digressed for facilitating God and his ways; for their mistaking the our way in explicating what followeth, we nature of the law made them lay the blame come now to our purpose. And in this of their death upon it, and therefore the verse the apostle confirmeth both these apostle correéteth their mistake, and says, things he had spoken, verse 13. in answer. The law is Spiritual. ing of the objection there proposed. His JI. The law of God was appointed for two assertions were these, 1. That the

a holy and a heavenly end, io direct man law is not death, nor the cause of death; both as to the outward and inward part, and this he proveth thus, I be law is fpi- how to walk with God in a holy, heavenritual, and for this he appealeth to them- ly, lively, and spiritual manner, in thought

, felves, it being a truth fo clear, that none word, and action, and thereby at length to needed to deny it; we know, says he, it is win to a constant and glorious life in heaa commonly known and received truth. ven; however now by reason of our trans2. The other was, That corruption is so gressions, it cannot reach that end, yet strong that it works death, even by the this is the nature of it; and therefore it is commandment which is good: and this he free of the blood of all men: The law is confirmeththus, but I am carnal, fold un- Spiritual, and therefore is not the cause of der fin; and in this he maketh ase of his

death. own experience; I am, says he. The first

III. Albeit the regenerate be not in argument runeth thus, That which is fpi the flesh, but in the Spirit

, Rom. vii. 9. ritual in pointing out the way to life, is that is, wholly and altogether carnal, and not the cause of death: But the law is ípi: nothing but that, (as to be in fin, John ix. ritual in pointing forth a heavenly and

34. 1 John v. 19. and in the gall of bitterspirirual life, and the way how a soul may nefs, &c. Acts viii. 23. fignifieth to be alattain unto the everlasting possession of together fuch:) and are led by the Spirit of the life of glory; Therefore, &c. The God, and walk not after the flesh, but after next argument may be taken up thus, If the Spirit, Rom. viii

. 4. that is, they do corruption be so strong and powerful, even

not propose the flesh, and the things of in the regenerate, who are partly spiritual, the flesh, as their scope and end in their and do so possess in part all the principles daily walk, and the rule according to and faculties of the soul, as mind, will and which they steer their course; yet seeing affections, as they may be called carnal; they are but in part renewed, and ng Then it cannot but work death by that fully and perfectly regenerated, but th which was good, and so become exceeding remnants of corruption are still cleaving sinful: The reason is, because, if corrup- burrs unto the best, for their continual e tion be so strong in the regenerate, whole ercise, in humility, watchfulness, prase inind, will, and affections are renewed, and faith, and other graces ; they are in pa in part spiritual; it will be much more carnal, and bear that name, so that it strong in the unregenerate, who are all still their duty to put off the old man, wil flesh, and altogether without the Spirit: bis deceitful lusts, Eph. iv. 22. 23. 24. But the former is true; Therefore, &c.

iii. 9. 10. and still will be until they com OBSERVATIONS.

unio the unity of the faith, and unto I. The mistaking, and not right taking | knowledge of the Son of God, unto a pery up of the nature of God's ways and works, man, unto i he measure of the stature of

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fulness of Christ, Eph. iv. 13. not that in, ritual, says Paul ; and then presently one faculty they are renewed altogether, addeth, but I am carnal. and in another altogether carnal; but in VI. So far should the wicked be fron every faculty and principle there is some applauding and blessing themselves, as bething of the new man, and something of ing in a safe case and condition, when they the old; and so in respect of what is re- see so much corruption breaking out ia the newed they are spiritual, and in respect of godly; that, on the contrary, they should what is flesh they are carnal; so then they so much the more be convinced of their are not called carnal upon this account own vileness, and of the exceeding sinfulthat the flesh is still predominant, (for the ness of their corruption: the outbreakings fleth is not so in them, but tho' sometimes, of the godly should be a looking-glass to yea ofren, it prevails and draws the soul to them, wherein they may read their own fin; yet grace and the new man is growing abominableness, and the exceeding great daily, and corruption decaying, and so in strength of corruption within themselves : respect of the man's whole progress and for to prove the strength of corruption, walk the Spirit is predominant, and at he bringeth in his own case while now death shall fully and finally overcome) but regenerated, and says, I am carnal. because there is some fleshly corruption in VII. Albeit the godly be not wholly sold them, otherways they could not get this to fin and given to wickedness, as was that name, as we see they do, i Cor. iii. 1. wicked man Ahab, 1 Kings xxi. 20. Who (tho' they are oftener stiled by the other fold himself to work evil in the fight of the part which is the better, fpiritual) where Lord; but are now delivered from sin, Rom. such as are babes in Christ, and conse- vi. 17. 18. as their beloved mailer, and quently regenerate, are stiled carnal, whe- that by Christ, John viii. 36. and led by ther because they were rude in know- the Spirit, Gal. v. 18.; yet they are not ledge, or because they were given to con- wholly freed from the tyrannical oppression tentions and divisions, it is all a matter, of fin, but as a tyrant without title, it still feeing they were babes in Christ, and are molests and keeps them at under, and that called carnal from the remnant of corrup-fore against their will; so that they can tion kything in their ignorance, (for the have no rest or ease, but are still forced best know but in part, 1 Cor. xiii. 9.) or to a battle: so says Pau!, he was fold under in their scandalous divifions.

fon; not as if they were fervants or willing IV. A-foul should be so far from questi. Raves absolutely; for that cannot consist oping its interest in Chriit, because it with their state of freedom, Rom. vi. feeth so much corruption in itself, and so otherways, if fin were their work, and if inuch of the old man in life within it, that they were industriously labouring to adorn, the more it see of this favingly, the more and curiously to set it forth with all their it

may be convinced of the grace of God kill, then thould they become the servants in it: for it is only grace that wins to a of it, John viii. 34. but because they are right sight of corruption; even a Paul cri- Aill vexed therewith, and forced to many eth out, I am carnal.

things by it against their mind, and so in V. So long as folks lose sight of the part only, and not wholly, they are fold law, or mistake its nature, and look not on under fin, viz. in so far as unrenewed. it as fpiritual, reaching the soul, little wonder though they mistake themselves : VERSE 15. For that which I do, I allow The law rightly taken up, will make the not: for what I would, that do I not ; best look upon themselves as carnal, when but what I hate, that do I. compared with the law: The law is spi.

I i

Through

THrough the rest of this chapter, the alloweth not, willeth not, but hateth what

I apostle doth at large confirm whất he is lin. had said last, touching the condition of the

II. Albeit wicked uprenewed men may regenerate, viz. how they were caraal, have so much of a natural conscience within fold under sin, and all in his own expe- them, as to oppose them, when their carna! rience, by sering down the sad confli&t be- lusts and affections are carrying them headIween the regenerate part and the unre. long; yet they have not a party in their generale, in lone sharp fits, withal adding minds for God, diffenting upon a right some grounds of confolation for the fup- score, as owning God's interest in them: porting and comforting of the godly un but this is peculiar unto the regenerate, der these fi!s of distemper. And 1. There who are renewed in part in the spirit of is a discord betwixt his judgment and his their minds, to diffent from, and ditallow actions. And 2. A discord betwist his that which the current of temptation, towill and his actions; the one confirming gether with the strength of corruption, the other, and both confirming, that he driveth them to: That which I do, I alwas sold under fin: Therefore, says he, I low not, faith Paul. that which I do I allow not; many things I III, Tho'God has promised to work in do which I approve not of, but look upon as his own, both to will and to do, and will do base and beastly, my mind is not on them, I it in his own time and manner; yet it bach think little good of them, I no way esteem seemed good in his eyes, for wife and holy of them: and seeing fin prevaileth so far ends, so to order things in his holy and with me, as that I commit these actions, wise dispensations, as that often-times corwhich my mind as renewed approveth not, ruption should so prevail, as to drive them I am in so far sold under sin. Again he to the contrary of that which their renewconfirmeth, that he allowed not that whiched wills are for, and to hold back from he did, by adding, for what I would, that that which their wills would be at: Theredo I not; I would obey the law of God, fore says he, what I would, that do I not. but I am so clogged with sin, that I cannot Iv. So much unrenewed corruption is get that done which I would gladly do; 1 in the best, that when God withdraws his and I am so drawn away with strong cor- hand, it will drive a believer to that which ruption, that I am forced to do that which bis soul abhorech : .for what he hates, my renewed will lothes and abhors; and that he doth. therefore it is yet clear that I am fold un V. In the best, they being renewed bu: der fin. And moreover he adds, But what in part, corruption has a Itrong party thro' I hate, that do I; to thew yet more how the whole man, mind, will, and affection he is ftared, when mind, will and affecti- for there can nothing be actually done, ons and all are contradicted, and he drawn but what the mind in some measure afsentagainst all these,, that are as parties for eth unto, and the will yieldeth unto, and God, to commit fin: and this is a third the affections contribute their concurrence discord betwixt bis affections and his actions, thus doing and not doing supposeth this.

VI. Hence the regenerate man is ftili OBSERVATIONS.

twosome, having contrary parties, not lyI. In the regenerate, God doth so far ing in distinct quarters, (so to fpeak) bu take possession of the whole man, that in one and the same house and place o thro' the whole man there is a party for abode; which maketh their cafe so much him, both in the mind, in the will, and in the fadder, that in the same powers ang the affections: for here the regenerate mau faculties of the soul there should be such

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