{worn irreconcilable enemies: for what he esteemeth not and hateth, he esteemeth and loveth fo as to do; and what he willeth, he fo nilleth as to leave undone. VII. This party which is in the regenerate, for fin and Satan, is not idle, but fo active and malicioufly fet, as to oppofe and contradict, yea, and counteract what the renewed part would be at; fo what the renewed part willeth not, but hateth, it deeth; and what the renewed part will eth and approveth, it doth not, viz. when it geteth the better in the combat. VIII. However corruption may fo far prevail in the best, as to draw them to grofs fcandalous fins, as in David and Solomon; and to strange iniquities, as we fee in Peter; yet it never fo far prevaileth as to carry the whole man with it, but still the renewed part in the mind is diffenting, and the will as renewed, is protefting to the contrary, and the affections are feting their feet afparr in fo far as fanctified; to that they never fin with full confent and their whole will: They hate and will not, but dijapprove of the fin which they commit. IX. It should Arongly convince believers of their corrupted eftate in part, and how corruption enflaveth them, to confider how they are driven on to fin, against mind, will, and affections: for this is the apostle's argument, whereby he confirmeth that he was fold under fin, because he did what he allowed not, but hated. VERSES 16. 17. If then I do that which I would not, I confent unto the law, that it is good. Now then, it is no more I that do it, but fin that dwelleth in me. HE Ence the apoftie draweth two confectaries following clearly upon, and flowing from what he faid, verfe 15. where in he holdeth forth fome grounds of comfort unto believers, while wreftiing under the like conflict; and withal confirmeth cd, verfe 14. The firft is, verfe 16. I confent unto the law, that it is good; which he deduceth clearly from what he had faid, thus, If then I do that which I would not, I confent unto the law, that it is good; that is, Seeing I am drawn to do that which is contrary to God's holy law, and which my foul hath no liking to, but acquiefceth in the holy law, and delighteth in the righteoufnefs thereof, my heart confenteth unto the law that it is good; I can find no fault in it, but I approve of it as good, and as the only rule of righteoufnefs: and this ferveth to confirm what he faid before, we know that the law is fpiritual, albeit I be carnal, and fo fold under fin, as that I do what I do not approve of, and confent not unto; yet I am perfuaded the law is good, and my loving the contrary of what I do, fays fo much. This alfo holdeth forth matter of comfort to fuch wreftlers, who would be ready to question all as wrong, when they find themfelves fuch. flaves to corruption: Thus their hating, and not fully willing what they do, fays, that they have right thoughts of the holy law of God, and that is an evidence that they are not void of the grace of God. The next is, verfe 17. Now then, it is no more I that do it, but fin in me: the particle now then, fhews, that this is infered as the former, and it runeth thus; If I do that which I would not, it is not I as renewed, and according to that part which I own as myself, but fin in me; corruption, that is an oppofing tyrant, with whom I do not account my felf one, doth it: and hereby he confirmeth the other particular, viz. that he is fold under fin. This allo holdeth out ground of comfort to wrestling believers, that feeing it is fo they do what they would not, guilt fhall not be laid to their charge, feeing it is not they, but their enemy that doth it. OBSERVATIONS. I. Albeit fuch as have no more but the thefe fame two particulars, which he prov- light of nature to walk by, may have fome Ii 2 dark Chap. Vil 250 An Expofition of the Epifle to the Romans. dark knowledge of the common principles of equity, having fuch notions engraven en their heart, and there may be many within the vifible church, who are utter ftrangers to the work of grace, who may have much literal knowledge of the law and mind of God; yet neither the one nor the other have any heart-approbation of the holy law of God, nor heartily welcome it as good, when it croffeth their corruptions but this is peculiar to the godly, in fo far as regenerated, they confent unto the law, that it is good. or corruption be,, unto the believer; yet. V. How strong foever the body of death, he never joins interefts with it, he never looks upon it, as on his fide, or one of his. party, but ftill as fome other thing than bimfelf: for it is no more I, fays he, but. › fin. II. This confenting unto the Jaw, which is peculiar unto the regenerate part, is not fuch a confenting which neceffity makes, and which the power of a natural light forceth; but fuch as floweth from the heart's complying with the things com manded or forbiden in the law: for this confenting is made out by bis doing that which he would not III. It is an evidence of grace in a foul, and may Se ground of comfort unto them in the day when they are wrestling against a body of death, and are foiled, fo as corruption doth prevail over them, and forceth them to do that which their renew ed part protests against, and is averse from, that even then when they are foiled, and lying on the breadth of their back, their heart agrees with the law as holy, juft, and good; that the law is to them a good law, in all its particulars, even when they cannot win up to conformity thereunto: for this is added as a ground of comfort, that he confenteth unto the law, that it is good, whereby others finding this fame in themselves, when under the like exercife, may be comforted. believer is not idle, and lying by, but is VI. The unrenewed part that is in the most active and firing, and all its exercife is to finish and perfect fin, and fo to crofs and withfland the renewed doth it. its motions and actions; for it is fin that part in all be drawn into thro' the ftrength of corVII. Whatever guilt the poor believer ruption, his renewed part is always free thereof, grace hath no hand therein, but this original corruption fhould only bear the fole cause thereof is corruption; and the blame, and father its own breed: therefore fays he, It is no more I, but fin. dy to abufe fcripture to their own perdiVIII. Tho' graceless unbelievers be reation, and this among others, cloaking their villany under this, that they ought them; yet none can with ground ufe this not to be blamed therefore, but fin in expreffion, but fuch as do not fin with their whole heart, but unwillingly, who have mind, will, and affections with ftanding; and who, in the mean time when worfted by corruption, confent unto the law as good; for of fuch an one is the apoftle to be understood as fpeaking, when he fays, It is is no more I, but fin, &c. even hair, to fin, and after fin has been comIX. When a foul is drawn, as by the mited, is the first that cafts a stone at himfuch tranfgreffions fhall not be imputed to felf, he may be comforted in this, that him, he not owning them; for this is an be accounted his deed, but another's. other ground of comfort, that it fhall ne iv. The renewed part of the regenerate man doth withstand the commiting of fin, and protefts againft it before it be commited; fo when corruption hath prevailed, and laid the man in the mire, the renewed part is the first that appeareth in the newed, are in fo far temples of the Hol X. Albeit believers, being in part re field against it, and openly difowns it: for Ghóft, and have the Spirit of God dwei fays the apostle, it is no more I that do it.ing in them; yet their renovation not bein perfe perfect, corruption is a continual in-mate, keeping poffeffion, and will still cleave cafe to us, till corruption put on incorruption; hence fin is faid to dwell in them, not as if it were full mafter and lord of the man; for there is a difference betwixt indwelling fin and reigning fin, (the reliques of corruption ftill abide in us, but reign nct) but because it is not coming and going as a wayfaring man, but a conftant refidenter and indweller, withal ty rannizing and oppreffing. XI. It is no fmall evidence of grace in a foul to get a right fight of corruption within; and it is no lefs profitable to be viewing and feriously confidering the fame, feeing not only will the foul thereby be keeped humble and diligent, in the exercife of grace, and in the use of means, whereby it may grow in grace, but also it will thereby fee the fountain of, and where to father aright, all its abominations; for the regenerate man, of whom the apostle is fpeaking, fees fin dwelling in him, and fo is helped to father fin aright. VERSES 18. 19. 20. For I know, that in me (that is, in my fieth) dwelleth no good thing: for to will is prefent with me, but how to perform that which is good, I find not. For the good that I would, I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but fin that dwelleth in me. TH nefs in his will to that which was good, OBSERVATIONS. . I. Folks that are ftrangers to their own hearts, and unacquainted with the duty of felf-examination, ufually have too good thoughts of themfelves, and a ferious and fincere viewing and fteping in into our own hearts, and reflecting upon our ways, will bring us to a right fight of our natural corruption; for Paul goeth in to his own heart and experience, when he is to prove that he was carnal, or had fin dwelling in him, faying, I know, &c. ¿ II Natural people, who are altogether void of grace, may win to fome common illumination of the Spirit, and to fome raw, far-off apprehenfions of their natural corruption; but it is only grace that will give a thorough, clear, heart-affecting, and foul-humbling fight of it: Believers, in fo far as they are regenerated, will win to clear up-taking of their natural condition; for Paul, as a regenerated man, faith here, I know... Hat which the apoftle faid laft, viz. That fin dwelleth in him, feemed mewhat unclear, and therefore, he addeth fomething here which tendeth to clear the fine, and that brought from his own experience; and thus fheweth a fecond fit of ditemper in the regenerate, clofing it with the fame comfortable iffue which he clofed the last with. There is here then a new fit of a regenerate perfon, containing a new III. As grace is thus a fharp fighted, dfcord or diffention betwixt his will and fearching thing, fo it is a humble and a Lis executive faculty; he found a prompt-heart-humbling thing; and the more a 252 An Expofition of the Epistle to the Romans. part in him. Chap. VII, foul have of it, the more low and bafe, fo there is a renewed and an unrenewed IV. So fly and fubtile is Satan, and fo V. In believers, as there is much corruption, on the one hand, they not being completely renewed, fo there is in them fomething that is contrary to this corruption, that is, not common gifts, as illumination, which is but the common work of the Spirit, nor the work of the law writen in the hearts of Heathens, Rom. ii. 15. nor a taping of the heavenly gift, Heb. vi. 4. 5. or receiving the word with joy, Matth. xiii. 20. and fuch like; (which, tho' good, if we fpeak comparatively, yet are they not fuch things as ftand in direct oppofition unto corruption, or the flesh; for even in these there is flcfh, and nothing but flesh, however fomewhat better polished ;) but grace, which standeth in downright terms in oppofition to fin and corruption: This correction of the apoftle faith, there is fomething elfe than fin and flesh in him, even fomething that is contrary thereto; fo fome things may be true of him in one corrupt, filthy, and fleshly, without any VIII. As thefe parts in the believer are one to the other in their own natures, and have done, the other will not have done; be it good or evil, each contribute their influence and forces to oppofe the other, fo that the believer gets nothing done but with a battle therefore fays he, To will is prefent, but how to perform I know not: the good that I would, I do not, and the evil which I would not, I do. See Gal. v. 17. X. As by reafon of this continual battle there is a mixture in the action, flowing from the feveral interefts which thefe contrary principles have in it, by reafon of the contrary influences which they have contributed thereto; fo it is grace only, and grace in exercife, which will fo difcover this, as to give every one of thele principles their own fhare; and believers fhould be careful to father every piece of the work aright for their own comfort, as Paul doth, who infereth, verse 20. It is no more I that do it, but fin that dwelleth in me. XI. Albeit believers be often affifted by the Spirit of grace, and fo far enabled as to be victors, and not only to will, but alfo to do what is good; yet it is not always fo, but oftentimes it fo falleth out, that they cannot do the good they would; and hereby abundantly it is evidenced, that there is corruption in the beft, and that the flesh has no good will to any thing that is good for this is the apostle's rea fon, For to will is prefent, but how to perform that which is good I find not, &c. XII. Albeit this fleshy part of the believer be not idle, but bufy in oppofing the renewed part at the very begining of any action; yet its oppofition is more fenfibly felt when it cometh to the execution; and therefore the apolle mentioneth it fo: How to perform that which is good, I find not; and I do what I would not, and do not what I would. XIII. Albeit the ungodly may have fome willingness unto that which is morally good, God having, for the good of human focieties, left fome rude lineaments of his image in all by nature, which use and culture polifheth better, and imprinted the fear of divine majefty, to keep them be:ter in order; yet as to any fpiritual good, or even that moral good in a fpiritual manner, they have no inclination, but are altogether averfe from: and this is peculiar unto the child of God, feeing it is only a good tree which bringeth forth good fruit. Nor is this love or defire unto what is fpiritually good any whit the lefs to be fufpected in them as not fincere, but counterfeit, because they cannot get it accomplished, but are fruftrated of their inten tions; for there may be carnal will to that which is good, when there is no ability to perform; as here, to will is prefent, but how to perform what is good, I find not. XIV. Albeit believers do many times that which they do allow, and cannot but approve themselves in, if we fpeak of the fubitance of the act which they do; yet if we confider the circumftances of the action, as manner, meafure, and end, it will always hold, that the good which they would, they do not, and the evil which they would not, they do, either for matter or manner, if not both. XV. It is useful and neceffary to be often confidering this combat which is in the regenerated, and how often it cometh to pals that the worst fide prevaileth over the better in particular kirmishes, that our fpirits may be keeped humble, this. heavy clogg being fill in our view, and we may be driven nearer Christ, that we may get more grace to fubdue, or at least to keep our own with corruption, and may long for the day when we fhall be beyond its reach, and may be the more thankful for any little victory obtained, and take it as arles of a full and final victory coming: therefore doth the apostle repeat again the fame that was faid, verfe 15. or not far from the fame purpole, faying, The good that I would, I do not, &c. XVI. As believers, when under this exercife and combat, and when foiled, are |