Imágenes de páginas
PDF
EPUB

fome measure? But moreover, feeing it cannot be denied, but that the mind or confcience of the regenerated man is in part renewed, how comes it that the law of their members doth overcome the Spirit there? Shall it be a difgrace to the Spirit to fay it is overcome, as it acteth in the will, and fhall it not be a disgrace to the Spirit to fay it is overcome, as it acteth in the understanding?

Chap. VII. commited, and fo because corruption is fo | to be commited, and not withstand it in ftrong, it must leave the houfe; and whether hereby corruption or the Spirit is faid to be the ftrongeft, any body may judge, when corruption is fo ftrong as to banish the Spirit to the door. 2. To fay, that the Spirit doth totally leave believers, is an affertion that will not be easily proven, feeing the feed remaineth, and the Lord has promised, that the Spirit fhall not depart from them for ever; fee Ifa. lix. 21. 3. Sure it were intolerable to say, that the Spirit left believers totally at every fin which they witingly commit. And 4. efpecially, when they dare not affirm, that the Spirit did totally leave David, when he commited that grofs iniquity of adultery and murder both. Thus then, whatever difficulties our adverfaríes think to ftraiten us with, do entangle themselves no less than us.

Thirdly, But they fay, We will fhun all difficulties thus; The law of the mind, that is, the confcience, convinced of the equity of the law, ftriving against the law of the members, is overcome, because weaker.

I answer, This is not all the battle that is in the regenerated; For 1, though the man's mind does withstand and oppofe, if there be no more, he cannot be faid to will that which he doth not, or nill that which he doth; for willing and nilling are acts of the will, and not of the understanding; the understanding only points forth what is right and what is wrong; but tho' a man know what is right or wrong, he cannot be faid to will or not will it, unless his will confent or diffent. 2. The regenerate are faid fometimes not to do that evil which they would, Gal. v. 17. viz. which their carnal part would do; now, this willingness cannot be a mere act of the understanding. 3. But ftill this difficulty But ftill this difficulty fticks, How can it be that the Spirit of God in the will (for themselves grant, that the Spirit poffeffes the whole man in part, and not fome few faculties or parts, leaving the reft in black nature) can fuffer fin

Fourthly, But yet, fay they, We grant, that the regenerate perfons may jometimes, tho' feldom, fin against their will; but this place fpeaketh of an ordinary way of fining: for the apostle Speaks indefinitely, without any limitation.

I anfwer, This is not altogether to free themselves of that crime which they would faften upon us: for fure it must be an indignity to the Spirit, according to their conftant language, to be once overcome in the conflict: for majus et minus non variant fpeciem.

Fifthly, But, fay they, The regenerate man doth not will the good which he doth not, with a full and complete consent of the will, or fuch as followeth the last judgment of the intellect; but with an incomplete will, and which may be called a nolition or a volition.

I answer, 1. The apostle speaks of no volition or nolition, or fuch incomplete confenting of the will; but fays, What I would, that do I not, &c. and what I would not, that I do. 2. Whether is that volition an act of grace, or not, or that nolition, or not? then it is done ei ther with, or without the Spirit; if with, then it is of grace; if without the Spirit, either it is a fin, or no fin; if no fin, then grace works not in us both to will and to do; if it be a fin, then it must be becaufe it is defective, and not fuller or compleater. And 3. how comes it to pass that it is fo? Doth not the Spirit refift in this, or oppose such an imperfect volition, which is a fin? if it do oppofe, we have our in

tent;

tent; if it do not, this muft be, because it cannot, thro' the strength of corruption: and what a piece of honour this is to the Spirit, let any judge.

Sixthly, Again they object and fay, This expofition is an enemy to good works, because they are hereby made to applaud themfelves in their fins and wicked courfes, and conclude themfelves into a state of regeneration, because they find that they in oftentimes against their confciences and wills, and the apoftle, fay they,. makes this proper to the regenerate to fin with a combat.

Aufwer 1. It is no new thing to fee wafps fucking poifon out of thofe flowers from which bees would fuck honey; nor is this the only truth which the wicked turn into poison to themselves: Would we reject all truths which the wicked do thus abuse, there would be few left behind. It is well known how oft the apostle Paul had to do with fuch, whofe pernicious inferences he is conftrained, as it were, to ftep afide to remove; and confider but this fame.epiftle to the Romans, and it fhall be found fo: And as the apostle did not quit the truth afferted, because of their blafphemous in ferences; fo neither ought we. Let wicked men abufe it as they pleafe, fure we are it will be to their own perdition. 2. There is no ground for any fuch inference; be caufe we do not fay that every ftruggling is that combat which is peculiar unto the children of God: There may be a ftruggling in the wicked, which is not here meant nor fpoken of; a ftruggling of one carnal faculty against another, which may indeed look like this, and which they may take to be this named here; but if they mistake, and take their marks by the moon, themselves are only to be blamed. Becaufe many prefume they have faith, when they have none, and fo harden their hearts in wickedness, fhall the godly therefore caft at their faith, and not take it for an evidence that they are in grace? What reafon is there for that! Further, though there

might be many differences betwixt this combat and that ftruggling in the wicked mentioned; yet thofe few out of the very text may fuffice; and fo if any do deceive themfelves, they may blame none but themselves. As, r. This combat is not betwixt the carnal understanding, or carnal affections, and the will, as it is in the wicked, but it is in the understanding confenting and not confenting; in the affections hating and loving; and in the will willing and nilling. 2. The carnal man's heart never heartily complieth with the law, as God's law, whether it cross his temper or not; but the godly, even when they cannot win up to the law, confent to it as good in itself, and as holy, a law that fhould direct them to more and more conformity unto the Lord's mind.. 3. Yea, the carnal man never delighteth in the law, but the regenerate doth. 4. The carnal man wouldgladly have the fin commited, or the duty left undone, but with peace and quietnefs; and if his confcience would fuffer him, he would never ftand on fin; but the regenerate man is groaning under a body of death, and accounts himself a miserable man that is thus drawn to fin and iniquity against his renewed will. 5. The carnal man can never expect relief to his cafe from Chrift, for all that he would be at, is a peaceable quietnefs in himself, when he would fin againft God, and not that he may be reftrained from fin, unless for fome carnal. advantage; but the regenerate perfon can expect deliverance and freedom from the trouble he is in from Chrift, being confci-ous to himself that his end is honeft. The carnal man is never crying out of a body of death, and his innate corruption, nor never follows up any evil until this. fpring; but the believer levels mainly at this, and groans moft under it; knowing that as long as this is ftrong, it will fill be fending out ftreams, at one place when ftoped at another, and fo ftill breed him forrow, he cries out, Who shall deliver me from this body of death? But all these will

6..

be

[ocr errors]

be more largely fpoken to in the doctrines, and in particular, of the law which he hath and poffibly then we fhall find more parti-appointed and ordained, is the cause why

culars.

[ocr errors]

people are fo ready to lay the blame of their fin and mifery off themselves, and on God and his ways; for their mistaking the nature of the law made them lay the blame of their death upon it, and therefore the apostle correcteth their mistake, and fays, The law is fpiritual.

Having thus far digreffed for facilitating our way in explicating what followeth, we come now to our purpose. And in this verfe the apoftle confirmeth both these things he had fpoken, verfe 13. in anfwering of the objection there propofed. His 11. The law of God was appointed for two affertions were thefe, 1. That the law is not death, nor the caufe of death; both as to the outward and inward part, a holy and a heavenly end, to direct man and this he proveth thus, The law is fpi- how to walk with God in a holy, heavenritual, and for this he appealeth to them-ly, lively, and fpiritual 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, fays he, it is win to a conftant and glorious life in heaa commonly known and received truth. ven; however now by reafon of our tranf2. The other was, That corruption is fo greffions, it cannot reach that end, yet ftrong 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 confirmeth thus, but I am carnal, fold un-Spiritual, and therefore is not the cause of der fin; and in this he maketh afe of his own experience; I am, fays he. The first argument runeth thus, That which is fpiritual in pointing out the way to life, is not the caufe of death: But the law is fpi

ritual in pointing forth a heavenly and fpiritual life, and the way how a foul may attain unto the everlafting poffeffion of the life of glory; Therefore, &c. The next argument may be taken up thus, If corruption be fo ftrong and powerful, even in the regenerate, who are partly fpiritual, and do fo poffefs in part all the principles and faculties of the foul, as mind, will and affections, as they may be called carnal; Then it cannot but work death by that which was good, and fo become exceeding finful: The reafon is, becaufe, if corruption be fo ftrong in the regenerate, whofe nind, will, and affections are renewed, and in part fpiritual; it will be much more ftrong in the unregenerate, who are all flesh, and altogether without the Spirit: But the former is true; Therefore, &c.

OBSERVATIONS.

I. The miftaking, and not right taking up of the nature of God's ways and works,

death.

III. Albeit the regenerate be not in the flesh, but in the Spirit, Rom. viii. 9. that is, wholly and altogether carnal, and nothing but that, (as to be in fin, John ix. nefs, &c. Acts viii. 23. fignifieth to be al34. 1 John v. 19. and in the gall of bittertogether fuch:) and are led by the Spirit of God, and walk not after the flesh, but after the fpirit, Rom. viii. 4. that is, they do not propose the flefh, and the things of the flefh, as their fcope and end in their daily walk, and the rule according to which they fteer their courfe; yet seeing they are but in part renewed, and not fully and perfectly regenerated, but the remnants of corruption are ftill cleaving as burrs unto the beft, for their continual exercife, in humility, watchfulness, prayer, faith, and other graces; they are in part carnal, and bear that name, fo that it is fill their duty to put off the old man, with his deceitful lufts, Eph. iv. 22. 23. 24. Col.

iii. 9. 10. and still will be until they come unto the unity of the faith, and unto the knowledge of the Son of God, unto a perfect man, unto the measure of the ftature of the

fulness

ritual, fays Paul; and then prefently addeth, but I am carnal.

VI. So far fhould the wicked be from

fulness of Christ, Eph. iv. 13. not that in one faculty they are renewed altogether, and in another altogether carnal; but in every faculty and principle there is fome-applauding and bleffing themselves, as bething of the new man, and fomething of ing in a fafe cafe and condition, when they the old; and fo in refpect of what is re- fee fo much corruption breaking out in the newed they are spiritual, and in refpect of godly; that, on the contrary, they should what is flesh they are carnal; fo then they fo much the more be convinced of their are not called carnal upon this account own vileness, and of the exceeding finfulthat the flesh is ftill predominant, (for the nefs of their corruption: the outbreakings flesh is not fo in them, but tho' fometimes, of the godly fhould be a looking-glafs to yea often, it prevails and draws the foul 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 fo in ftrength of corruption within themselves: refpect of the man's whole progrefs and for to prove the ftrength of corruption, walk the Spirit is predominant, and at he bringeth in his own cafe while now death fhall fully and finally overcome) but regenerated, and fays, I am carnal. because there is fome fleshly corruption in them, otherways they could not get this name, as we see they do, 1 Cor. iii. 1. (tho' they are oftener ftiled by the other part which is the better, fpiritual) where fuch as are babes in Chrift, and confequently regenerate, are ftiled carnal, whether because they were rude in knowledge, or because they were given to contentions and divifions, it is all a matter, feeing they were babes in Chrift, and are called carnal from the remnant of corruption kything in their ignorance, (for the best know but in part, 1 Cor. xiii. 9.) or in their fcandalous divifions.

[blocks in formation]

VII. Albeit the godly be not wholly fold to fin and given to wickedness, as was that wicked man Ahab, 1 Kings xxi. 20. Who fold himself to work evil in the fight of the Lord; but are now delivered from fin, Rom. vi. 17. 18. as their beloved mafter, and that by Chrift, John viii. 36. and led by the Spirit, Gal. v. 18.; yet they are not wholly freed from the tyrannical oppreffion of fin, but as a tyrant without title, it still molefts and keeps them at under, and that fore against their will; fo that they can have no reft or cafe, but are ftill forced to a battle: fo fays Paul, he was fold under fin; not as if they were fervants or willing flaves abfolutely; for that cannot confift with their ftate of freedom, Rom. vi. otherways, if fin were their work, and if they were industriously labouring to adorn, and curiously to fet it forth with all their fkill, then fhould they become the fervants of it, John viii. 34. but because they are ftill vexed therewith, and forced to many things by it against their mind, and fo in part only, and not wholly, they are fold under fin, viz. in fo far as unrenewed.

[blocks in formation]

TH

Hrough the reft of this chapter, the apostle doth at large confirm what he had faid laft, touching the condition of the regenerate, viz. how they were carnal, fold under fin, and all in his own experience, by feting down the fad conflict between the regenerate part and the unregenerate, in fome fharp fits, withal adding fome grounds of confolation for the fupporting and comforting of the godly under thefe fits of distemper. And 1. There is a difcord betwixt his judgment and his actions. And 2. A difcord betwist his will and his actions; the one confirming the other, and both confirming, that he was fold under fin: Therefore, fays he, that which I do I allow not; many things I do which I approve not of, but look upon as base and beastly, my mind is not on them, I think little good of them, I no way efteem of them: and feeing fin prevaileth fo far with me, as that I commit thefe actions, which my mind as renewed approveth not, I am in fo far fold under fin. Again he confirmeth, that he allowed not that which he did, by adding, for what I would, that do I not; I would obey the law of God, but I am fo clogged with fin, that I cannot get that done which I would gladly do; and I am so drawn away with ftrong corruption, that I am forced to do that which my renewed will lothes and abhors; and therefore it is yet clear that I am fold under fin. And moreover he adds, But what 1 bate, that do I; to thew yet more how he is flated, when mind, will and affections and all are contradicted, and he drawn against all thefe,, that are as parties for God, to commit fin: and this is a third difcord betwixt his affections and his actions.

OBSERVATIONS.

I. In the regenerate, God doth fo far take poffeflion of the whole man, that thro' the whole man there is a party for him, both in the mind, in the will, and in the affections: for here the regenerate man

alloweth not, willeth not, but hateth what is fin.

II. Albeit wicked unrenewed men may have fo much of a natural confcience within them, as to oppofe them, when their carnal lufts and affections are carrying them headlong; yet they have not a party in their minds for God, diffenting upon a right fcore, as owning God's intereft in them: but this is peculiar unto the regenerate, who are renewed in part in the fpirit of their minds, to diffent from, and ditallow that which the current of temptation, together with the ftrength of corruption, driveth them to: That which I do, I allow not, faith Paul.

III, Tho' God has promised to work in his own, both to will and to do, and will do it in his own time and manner; yet it hath feemed good in his eyes, for wife and holy ends, fo to order things in his holy and wife difpenfations, as that often-times corruption fhould fo prevail, as to drive them to the contrary of that which their renewed wills are for, and to hold back from that which their wills would be at: There fore fays he, what I would, that do I not.

IV. So much unrenewed corruption is in the beft, that when God withdraws his hand, it will drive a believer to that which his foul abhoreth: .for what he hates, that he doth.

V. In the beft, they being renewed but in part, corruption has a ftrong party thro' the whole man, mind, will, and affection: for there can nothing be actually done, but what the mind in fome measure affenteth unto, and the will yieldeth unto, and the affections contribute their concurrence; thus doing and not doing fuppofeth this.

VI. Hence the regenerate man is ftill twofome, having contrary parties, not lying in diftinct quarters, (fo to fpeak) but in one and the fame house and place of abode; which maketh their cafe fo much the fadder, that in the fame powers and faculties of the foul there fhould be fuch

fworn

« AnteriorContinuar »