to the suggested evils 4. A regenerate person does not onely approve that which is best and desire to doe it but he does it actually and delights to doe it he continues and abides in it which the Scripture calls a walking in the Spirit and a living after it for he does his duty by the strengths of the Spirit that is upon considerations Evangelical in the love of God in obedience to Christ and by the aids he hath receiv'd from above beyond the powers of nature and education and therefore he does his duty upon such considerations as are apt to make it integral and persevering For 5. A regenerate man does not onely leave some sins but all and willingly entertains none He does not onely quit a lust that is against his disposition but that which he is most inclined to he is most severe against and most watchful to destroy it he plucks out his right eye and cuts off his right hand and parts with his biggest interest rather then keep a lust and therefore consequently chooses vertue by the same method S. Aug. ibid. by which he abstains from vice Nam ipsa continentia cum fraenat cohibétque libidines simul appetit bonum ad cujus immortalitatem tendimus respuit malum cum quo in hâc mortalitate contendimus that is He pursues all vertue as he refuses all vice for he tends to the immortality of good as he strives against evil in all the dayes of his mortality And therefore he does not choose to exercise that vertue onely that will doe him reputation or consist with his interest or please his humour but entertains all vertue whether it be with him or against him pleasing or displeasing he chooses all that God hath commanded him because he does it for that reason 6. A regenerate person doth not onely contradict his appetite in single instances but endevours to destroy the whole body of sin he does not onely displease his fond appetite but he mortifies it and never entertains conditions of peace with it for it is a dangerous mistake if we shall presume all is well because we doe some acts of spite to our dearest lust and sometimes cross the most pleasing temptation and oppose our selves in single instances against every sin This is not it the regenerate man endevours to destroy the whole body of sin and having had an opportunity to contest his sin and to contradict it this day is glad he hath done something of his duty and does so again to morrow and ever till he hath quite killed it and never entertains conditions of peace with it nor ever is at rest till the flesh be quiet and obedient * For sometimes it comes to pass that the old man being used to obey at last obeys willingly and takes the conditions of the Gibeonites it is content to doe drudgery and the inferior ministeries if it may be suffered to abide in the land So that here is a new account upon which the former proposition is verifiable viz. It is not the propriety of the regenerate to feel a contention within him concerning doing good or bad For it is not onely true that the unregenerate oftentimes feel the fight and never see the triumph but it is also true that sometimes the regenerate doe not feel this contention They did once with great violence and trouble but when they have gotten a clear victory they have also great measures of peace But this is but seldome to few persons and in them but in rare instances in carnal sins and temptations for in spiritual they will never have an intire rest till they come into their Country It is Angelical perfection to have no flesh at all but it is the perfection of a Christian to have the flesh obedient to the spirit always and in all things But if this contention be not a sign of regeneration but is common to good and bad that which can onely distinguish them is victory and perseverance and those sins which are committed at the end of such contentions are not sins of a pitiable and excusable infirmity but the issues of death and direct emanations from an unregenerate estate Therefore 7. Lastly The regenerate not onely hath received the Spirit of God but is wholly led by him he attends his motions he obeys his counsels he delights in his Commandements and accepts his testimony and consents to his truth and rejoyces in his comforts and is nourish'd by his hopes up to a perfect man in Christ Jesus This is the onely condition of being the sons of God Ro. 8.14 and being sav'd For as many as are led by the Spirit of God they are the sons of God None else And therefore if ye live after the flesh ye shall die but if through the Spirit ye do mortify the deeds of the body ye shall live This is your characteristick note Our obedience to the Spirit our walking by his light and by his conduct This is the Spirit that witnesseth to our spirit Ro. 8.16 that we are the sons of God That is if the Spirit be obeyed if it reigns in us if we live in it if we walk after it if it dwels in us then we are sure that we are the sons of God There is no other testimony to be expected but the doing of our duty All things else unless an extraregular light spring from heaven and tell us of it are but fancies and deceptions or uncertainties at the best §. 7. What are properly and truly sins of Infirmity and how far they can consist with the regenerate estate WE usually reckon our selves too soon to be in Gods favour While the war lasts it is hard telling who shall be the Prince When one part hath fought prosperously there is hopes of his side and yet if the adversary hath reserves of a vigorous force or can raise new and not onely pretends his title but makes great inrodes into the Countrey and forrages and does mischief and fights often and prevails sometimes the inheritance is still doubtful as the success But if the Usurper be beaten and driven out and his forces quite broken and the lawful Prince is proclaim'd and rules and gives laws though the other rails in prison or should by a sudden fury kill a single person or plot an ineffective treason no man then doubts concerning the present possession But men usually think their case is good so long as they are fighting so long as they are not quite conquered and every step towards grace they call it pardon and salvation presently As soon as ever a man begins heartily to mortify his sin his hopes begin and if he proceeds they are certain But if in this fight he be overcome he is not to ask Whether that ill day and that deadly blow can consist with the state of life He that fights and conquers not but sins frequently and to yeeld or be killed is the end of the long contentions this man
we thus can perform all Gods will acceptably For if we endevour all that we can and desire more and pursue more it is accepted as if we had done all 2 Cor. 8.12 for we are accepted according to what a man hath and not according to what he hath not Unless we can neither endevour nor desire we ought not to complain of the burthen of the Divine Commandements For to endevour truly and passionately to desire and contend for more is obedience and charity and that is the fulfilling of the Commandments Matter for Meditation out of Scripture according to the former Doctrine The Old Covenant or the Covenant of Works IN that day thou eatest thereof thou shalt surely die Gen. 2.17 Cursed is every one that continueth not in all things which are written in the law to do them Gal. 3 10. Deut. 27.26 Deut. 27.8 And thou shalt write upon stones all the words of this law very plainly Thou shalt not go aside from any of the words which I command thee this day to the right hand or to the left But it shall come to pass Deut. 28. if thou wilt not hearken unto the voice of the Lord thy God to observe to do all his commandements and his statutes then shall all these curses come upon thee and overtake thee And if you will not be reformed by these things Lev. 26.23 24 c. but will walk contrary unto me then will I also walk contrary unto you and will punish you yet seven times for your sins He that despised Moses law Heb. 10.28 died without mercy under two or three witnesses The New Covenant or the Covenant of Grace WEE are justified freely by his grace Rom. 3. ver 24 25 26 27 28. through the redemption that is in Jesus Christ * Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God * To declare I say at this time his righteousness that he might be just and the justifier of him that believeth in Jesus * Where is boasting then it is excluded by what law of works Nay but by the law of faith * Therefore we conclude that a man is justified by faith without the deeds of the law There is therefore now no condemnation to them that are in Christ Jesus Rom. 8.1 14 26 27 28. who walk not after the flesh but after the Spirit * For as many as are led by the Spirit they are the sons of God * Likewise the Spirit also helpeth our infirmities because he maketh intercession for the Saints according to the will of God * And we know that all things work together for good to them that love God He that spared not his own Son Ver. 33 c. but delivered him up for us all how shall not he with him also freely give us all things * Who shall lay any thing to the charge of Gods elect It is God that justifieth This is the Covenant that I will make with the house of Israel after those dayes Heb. 8.10 11 12. saith the Lord I will put my laws in their minde and write them in their hearts and I will be to them a God and they shall be to me a people all shall know me from the least to the greatest * For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more If any man be in Christ 2 Cor. 5.17 18 19 20 21. he is a new creature old things are past away all things are become new * And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministery of reconciliation * Now then we are ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God * For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Acts 2.37 38. and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are afar off and to as many as the Lord our God shall call And it shall come to pass Rom. 10.13 Acts 2.21 Rom. 10.5 6 8 9. that whosoever shall call on the name of the Lord shall be saved Moses describeth the righteousness which is of the law that the man which doth those things shall live by them But the righteousness which is of faith speaketh on this wise The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach that if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved Death is swallowed up in victory 1 Cor. 15.55 56. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the law But thanks be to God which giveth us the victory through our Lord Jesus Christ My yoke is easie and my burthen is light For what the law could not do in that it was weak through the flesh Rom. 8.3 4. God sending his own Son in the likeness of sinful flesh hath for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the Spirit His Commandements are not grievous 1 Joh. 5.3 Rom. 5.10 If while we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life * And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement I can do all things through Christ which strengthneth me Phil. 4.13 My grace is sufficient for thee 2 Cor. 12.9 for my strength is made perfect in weakness Ask and you shall have Mat. 7.7 seek and ye shall finde knock and it shall be opened unto you To him that hath shall be given and he shall have more abundantly Having therefore these promises 2 Cor. 7.1 let us cleanse our selves from all filthiness of the flesh and spirit Vid. etiam Isa 49.6 53.12 Psal 22.23 24 25 26 27 28. Jer. 32.34 perfecting holiness in the fear of the Lord. The PRAYER I. OEternal God Lord of Heaven and Earth Father of Men and Angels we do adore thy infinite Goodness we revere thy Justice and delight in thy Mercies by which thou hast dealt with us not with the utmost right and dominion of a Lord but with the gentleness of a Father treating us like friends who were indeed thy enemies
iniquity and a sincere obedience in the faith of Jesus Christ which is the result of all the foregoing considerations and usages of words and is further manifested in the following appellatives and descriptions by which Repentance is signified and recommended to us in â—cripture 1. It is called Reconciliation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We pray you in Christs stead to be reconciled to God that is to be friends with him no longer to stand in terms of distance for every habitual sinner every one that provokes him to anger by his iniquity is his enemy not that every sinner hates God by a direct hate but as obedience is love so disobedience is enmity or hatred by interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies in their minde by wicked works Col. 1.21 So S. Paul expresses it and therefore the reconciling of these is to represent them holy and unblameable and unreprovable in his sight 23 Pardon of sins is the least part of this reconciliation Our sins and our sinfulness too must be taken away that is our old guilt and the remanent affections must be taken off before we are friends of God And therefore we finde this reconciliation press'd on our parts we are reconciled to God not God to us For although the term be relative and so signifies both parts as conjunction and friendship and society and union do yet it pleased the Spirit of God by this expression to signifie our duty expresly and to leave the other to be supposed because if our parts be done whatsoever is on Gods part can never fail And 2. Although this reconciliation begins on Gods part and he first invites us to peace and gave his Son a Sacrifice yet Gods love is very revocable till we are reconciled by obedience and conformity 2. It is called Renewing and that either with the connotation of the subject renewed or the cause renewing The renewing of the Holy Ghost Tit. 3.5 Rom. 18.2 Eph 4.23 and the renewing of the minde or the spirit of the minde The word is exactly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a change of minde from worse to better as it is distinguished from the fruits and effects of it So be renewed in your minde that is throw away all your foolish principles and non-sense propositions by which you use to be tempted and perswaded to sin and inform your minde with wise notices and sentences of God That ye put off concerning the old conversation the old man which is corrupt according to the deceitfull lusts and that ye put on the new man which after God is created in righteousness and true holiness which is an excellent description of Repentance In which it is observable that S. Paul uses two words more to express the greatness and nature of this change and conversion It is 3. A new Creature The new Man Created in Righteousness Eph. 2.10.3.9 John 3.6 for the state of Repentance is so great an alteration that in some sense it is greater then the Creation because the things created had in them no opposition to the power of God but a pure capacity obediential Jam. 1.18 but a sinner hath dispositions opposite to the Spirit of Grace and he must unlearn much before he can learn any thing He must die before he can be born Nam quodcunque suis mutatum finibus exit Continuò hoc mors est illius quod fuit anté Lucret. Our sins the body of sin the spirit of uncleanness the old man must be abolished mortified crucified buried Jude Rev. 7.14 Heb. 10.22 23. Psal 50.9 2 Cor. 7.1 1 Joh. 3.3 our sins must be laid away we must hate the garments spotted with the flesh and our garments must be whitened in the blood of the Lamb our hearts must be purged from an evil conscience purified as God is pure that is as S. Paul expresses it from all filthiness of the flesh and spirit denying or renouncing all ungodliness and worldly lusts And then as the antithesis or consequent of this is when we have laid away our sin and renounced ungodliness We must live godly righteously and soberly in this present world Gal. 2.20 we must not live either to the world or to our selves but to Christ Hic dies aliam vitam adfert alios mores postulat Our manner of life must be wholly differing from our former vanities so that the life which we now live in the flesh we must live by the faith of the Son of God that is according to his Laws and most holy Discipline This is pressed earnestly upon us by those many Precepts of obedience to God to Christ Rom. 6.17 Acts 6.7 1 Pet. 4.3 Eph. 2 3. Jam. 1.22.23 1 Joh. 3.22 Joh. 3.4 1 Joh. 1.6 2 Cor. 8.21 Col. 1.10 1 Cor. 15.58 to the holy Gospel to the Truth to the Doctrine of Faith * of doing good doing righteousness doing the truth * serving in the newness of the Spirit * giving our members up as servants of righteousness unto holiness * being holy in all conversations * following after peace with all men and holiness being followers of good works providing things honest in the sight of God and men abhorring evil and cleaving to that which is good * perfecting holiness in the fear of God to be perfect in every good work * being filled with the fruits of righteousness walking worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God * abounding in the work of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the words often used fill'd full and perfect To the same purpose is it that we are commanded to live in Christ and unto God that is 2 Tim. 3.12 to live according to their will and by their rule and to their glory and in their fear and love called by S. Paul to live in the faith of the Son of God Gal. 2.20 1 Cor. 2.1 1 Thess 16. Joh. 2.6 Eph. 2.10 to be followers of Christ and of God to dwell in Christ and to abide in him to walk according to the Commandements of God in good works in truth according to the Spirit to walk in light to walk with God which was said of Enoch of whom the Greek LXX reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He pleased God * There are very many more to the same purpose For with great caution and earnestness the holy Scriptures place the duties of mankinde in practice and holiness of living and removes it farre from a confidence of notion and speculation Qui fecerit docuerit He that doth them and teaches them Mat. 5 19. Luke 5.46 shall be great in the Kingdome and Why do you call me Lord Lord and do not the things I say to you Joh. 15.14 and Ye are my friends if ye do what I command you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Magnes We must not onely be
this be expounded to be a permission to commit single acts Gal. 5.21 S. Paul in his Epistle to the Galatians affixes the same penalty to the actions as to the habits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.21 they that doe such things that is the actions of those sins are damnable and exclusive from heaven as verily as the habits And however in moral accounts or in Aristotles Ethicks a man is not called by the name of a single action yet in all laws both of God and man he is He that steals once is a thief in the Courts of God and the King and one act of adultery makes a man an adulterer so that by this measure they that are such and they that doe such things means the same and the effect of both is exclusion from the Kingdome of heaven 4. Single actions in Scripture are called works of darkness deeds of the body works of the flesh Ephes 8. Rom. 8.13 and though they do not reign yet if they enter they disturb the rest and possession of the spirit of grace and therefore are in their several measures against the holiness of the Gospel of Christ All sins are single in their acting and a sinful habit differs from a sinful act but as many differ from one or as a year from an hour a vicious habit is but one sin continued or repeated for as a sin grows from little to great so it passes from act to habit a sin is greater because it is complicated externally or internally no other way in the world it is made up of more kinds or more degrees of choice and when two or three crimes are mixt in one action then the sin is loud and clamorous and if these still grow more numerous and not interrupted and disjoyned by a speedy repentance then it becomes a habit As the continuation of an instant or its perpetual fluxe makes time and proper succession so does the reacting or the continuing in any one or more sins make a habitual sinner So that in this Question the answer for one will serve for the other where ever the habit is forbidden there also the act is criminal and against God damnable by the laws of God and actually damning without repentance Between sins great and little actual and habitual there is no difference of nature or formality but onely of degrees 5. And therefore the words that represent the state of sin are used indifferently both for acts and habits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to doe single acts and by aggravation onely can signify an habitual sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that commits sin is of the Devil so S. 1 Joh. 3.8 John by which although he means especially him that commits sin frequently or habitually for where there is greater reason there is the stronger affirmative yet that he must also mean it of single sins is evident not onely by the nature of the thing some single acts in some instances being as mischievous and malicious as a habit in others but by the words of our blessed Saviour that the Devil is the Father of lies and therefore every one that tels a lie is of the Devil eátenus To which adde also the words of S. John explicating his whole design in these and all his other words These things I write unto you that ye might not sin that is that ye might not doe sinful actions for it cannot be supposed that he did not as verily intend to prevent every sin as any sin or that he would onely have men to beware of habitual sins and not of actual single sins without which caution he could never have prevented the habitual To doe sin is to do one or to do many and are both forbidden under the same danger The same manner of expression in a differing matter hath a different signification To doe sin is to doe any one act of it but to doe righteousness is to doe it habitually He that doeth sin that is one act of sin is of the Devil But he that doth righteousness viz. habitually he onely is righteous The reason of the difference is this because one sin can destroy a man but one act of vertue cannot make him alive As a phial is broken though but a piece of its lip be cut away but it is not whole unless it be intire and unbroken in every part Dionys de Divin Nomin Bonum ex integrâ causâ malum ex qualibet particulari And therefore since he that does righteousness in S. Johns phrase is righteous and yet no man is righteous for doing one act of righteousness it follows that by doing righteousness he must mean doing it habitually But because one blow can kill a man or wound him desperately therefore when S. John speaks of doing sin he means doing any sin any way or in any degree of act or habit For this is that we are commanded by the Spirit of Christ we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk exactly not having spot or wrinkle Eph. 5.15.27 or any thing of that nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and unblameable so must the Church be that is so must be all the faithful or the men and women of the Christian Church for the Church is nothing but a congregation or collective body of believing persons Christ therefore intending to represent the Church to God without spot or wrinkle or fault Caesar Arelat hom 16. intends that all his servants should be so For let no man deceive himself Omnis homo qui post baptismum mortalia crimina commiserit hoc est homicidium adulterium furtum falsum testimonium vel reliqua crimina perpetravit unde per legem mundanam mori poterat si poenitentiam non egerit eleemosynam justam non fecerit nunquam habebit vitam aeternam sed cum Diabolo descendet ad inferna Every man who after his baptism hath committed mortal or killing sins that is to say murder adultery theft false witness or any other crimes which are capital by humane laws if he does not repent if he does not give just measures of alms he shall not have eternal life but with the Devil he shall descend into hell This is the sad sentence against all single acts of sin in the capital or greater instances But upon this account who can be justified who can hope for heaven since even the most righteous man that is sinneth and by single acts of unworthiness interrupts his course of piety and pollutes his spirit If a single act of these great or mortal sins can stand with the state of grace then not acts of these but habits are forbidden and these onely shut a man from heaven But if one single act destroys the state of grace and puts a man out of Gods favour then no man abides in it long and what shall be at the end of these things To this I answer that single acts are continually forbidden and in every period of their
Minde but because he hath also relishes and gusts in the flesh and they also seem sapid and delightful he desires them also So that this man fain would and he would not and he does sin willingly and unwillingly at the same time We see by a sad experience some men all their life time stand at gaze and dare not enter upon that course of life which themselves by a constant sentence judge to be the best and of the most considerable advantage But as the boy in the Apologue listned to the disputes of Labour and Idleness the one perswading him to rise the other to lie in bed but while he considered what to doe he still lay in bed and considered so these men dispute and argue for vertue and the service of God and stand beholding and admiring it but they stand on the other side while they behold it There is a strife between the law of the minde and the law of the members But this prevails over that For the case is thus There are in men three laws 1. The law of the members 2. The law of the minde 3. The law of the spirit 1. The law of the members that is the habit and proneness to sin the dominion of sin giving a law to the lower man reigning there as in its proper seat Col. 2.18 Rom. 8.7 This law is also called by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde of the flesh * Ab Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anima sensitiva the wisdome the relish the gust and savour of the flesh that is that deliciousness and comport that inticing and correspondencies to the appetite by which it tempts and prevails all its own principles and propositions which minister to sin and folly This subjects the man to the law of sin or is that principle of evil by which sin does give us laws 2. To this law of the flesh the law of the minde * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. Hebraeis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oppos'd and is in the regenerate and unregenerate indifferently and it is nothing else but the conscience of good and evil subject to the law of God which the other cannot be This accuses and convinces the unregenerate it calls upon him to doe his duty it makes him unquiet when he does not but this alone is so invalidated by the infirmity of the flesh by the Oeconomy of the law by the disadvantages of the world that it cannot prevail or free him from the captivity of sin But 3. The law of the Spirit is the grace of Jesus Christ and this frees the man from the law of the members Rom. 8.2 from the captivity of sin from the tenure of death Here then are three Combatants the Flesh the Conscience the Spirit The flesh endevours to subject the man to the law of sin the other two endevour to subject him to the law of God The flesh and the conscience or minde contend but this contention is no signe of being regenerate because the Flesh prevails most commonly against the Minde where there is nothing else to help it the man is still a captive to the law of sin But the Minde being worsted God sends in the auxiliaries of the Spirit and when that enters and possesses that overcomes the flesh it rules and gives laws But as in the unregenerate the Minde did strive though it was overpower'd yet still it contended but ineffectively for the most part so now when the Spirit rules the flesh strives but it prevails but seldome it is overpowered by the Spirit Now this contention is a signe of regeneration when the flesh lusteth against the Spirit not when the flesh lusteth against the minde or conscience For the difference is very great and highly to be remark'd And it is represented in two places of S. Rom. 7.22 23. Pauls Epistles The one is that which I have already explicated in this Chapter I consent to the law of God according to the inner man But I see another law in my members fighting against the law of my minde and bringing me into captivity to the law of sin that is in my members where there is a redundancy in the words but the Apostle plainly signifies that the law of sin which is in his members prevails that is sin rules the man in despite of all the contention and reluctancy of his conscience or the law of his minde So that this strife of flesh and conscience is no signe of the regenerate because the minde of a man is in subordination to the flesh of the man sometimes willingly and perfectly sometimes unwillingly and imperfectly I deny not but the minde is sometimes called Spirit and by consequence improperly it may be said that even in these men their spirit lusteth against the flesh That is the more rational faculties contend against the brute parts reason against passion law against sin Thus the word Spirit is taken for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner man the whole minde together with its affections Mat. 26.4 and Acts 19.21 But in this Question the word * Rom. 7.22 23 8.5 7 9. Spirit is distinguished from Minde and is taken for the minde renewed by the Spirit of God and as these words are distinguished so must their several contentions be remark'd For when the minde or conscience and the flesh fight the flesh prevails but when the Spirit and the flesh fight the Spirit prevails And by that we shall best know who are the litigants that like the two sons of Rebecca strive within us If the flesh prevails then there was in us nothing but the law of the minde nothing but the conscience of an unregenerate person I mean if the flesh prevails frequently or habitually But if the Spirit of God did rule us if that principle had possession of us then the flesh is crucified it is mortified it is killed and prevails not at all but when we will not use the force and arms of the Spirit but it does not prevail habitually not frequently or regularly or by observation This is clearly taught by those excellent words of S. Paul which as many other periods of his Epistles have had the ill luck to be very much misunderstood This I say then Gal. 5.16 17 18. walk in the Spirit and ye shall not fulfil the lusts of the flesh For the flesh lusteth against the Spirit and the Spirit against the flesh so that ye cannot that ye doe not or may not doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that ye would But if ye be led by the Spirit ye are not under the law The word in the Greek may either signifie duty or event Walk in the Spirit and fulfil not or ye shall not fulfil the lusts of the flesh If we understand it in the Imperative sense then it is exegetical of the former words He that walks in the Spirit hoc ipso does not fulfil
Spiritual and Evangelical that is not only that good which he is taught by natural reason or by civil sanctions or by use and experience of things but even that also which is onely taught us by the Spirit of grace For if he can desire the first much more may he desire the latter when he once comes to know it because there is in spiritual good things much more amability they are more perfective of our minde and a greater advancer of our hopes and a security to our greatest interest Neither can this be prejudic'd by those words of S. Paul 1 Cor. 2.24 The natural man receiveth not the things of the Spirit for they are foolishness unto him neither can he know them because they are spiritually discerned For the naturall man S. Paul speaks of is one unconverted to Christianity the Gentile Philosophers who relied upon such principles of nature as they understood but studied not the Prophets knew not of the Miracles of Christ and his Apostles nor of those excellent verifications of the things of the Spirit and therefore these men could not arrive at spiritual notices because they did not go that way which was the onely competent and proper instrument of finding them Scio incapacem te Sacramenti impie Prudent Non posse caecis mentibus mysterium Haurire nostrum They that are impious and they that go upon distinct principles neither obeying the proposition nor loving the Commandement they indeed viz. remaining in that indisposition cannot receive that is entertain him And this is also the sense of the words of our blessed Saviour Joh. 14 17. The world cannot receive him that is the unbeleevers such who will not be perswaded by arguments Evangelical But a man may be a spiritual man in his notices and yet be carnal in his affections and still under the bondage of sin 2 Pet. 2 21. Such are they of whom S. Peter affirms it is better they had never known the way of righteousness then having known it to fall away Such are they of whom S. Paul says Rom. 1.18 They detain the truth in unrighteousness Now concerning this man it is that I affirm that upon the same account as any vicious man can commend vertue this man also may commend holiness and desire to be a holy man and wishes it with all his heart there being the same proportion between his minde and the things of the Spirit as between a Jew and the Moral Law or a Gentile and Moral vertue that is he may desire it with passion and great wishings But here is the difference A regenerate man does what the unregenerate man does but desire 4. An unregenerate man may leave many sins which he is commanded to forsake For it is not ordinarily possible that so perfect a conviction as such men may have of the excellency of religion should be in all instances and periods totally ineffective Something they will give to reputation something to fancy something to fame something to peace something to their own deception that by quitting one or two lusts they may have some kinde of peace in all the rest and think all is well These men sometimes would fain obey the law but they will not crucify the flesh any thing that does not smart Their temper and constitution will allow them easily to quit such superinduc'd follies which out of a gay or an impertinent spirit they have contracted or which came to them by company or by chance or confidence or violence but if they must mortify the flesh to quit a lust that 's too hard and beyond their powers which are in captivity to the law of sin * Some men will commute a duty and if you will allow them covetousness they will quit their lust or their intemperance according as it happens Herod did many things at the preaching of John the Baptist and heard him gladly Balaum did some things handsomely though he was covetous and ambitious yet he had a limit he would obey the voyce of the Angel and could not be tempted to speak a curse when God spake a blessing Ahab was an imperfect penitent he did some things but not enough And if there be any root of bitterness there is no regeneration Colloquintida and Death is in the pot 5. An unregenerate man may leave some sins not onely for temporal interest but out of reverence of the Divine law out of fear and reverence Under the law there were many such and there is no peradventure but that many men who like Felix have trembled at a Sermon have with such a shaking fit left off something that was fit to be laid aside To leave a sin out of fear of the Divine judgement is not sinful or totally unacceptable All that lest sin in obedience and reverence to the law did it in fear of punishment because fear was the sanction of the law and even under the Gospel to obey out of fear of punishment though it be less perfect yet it is not criminal nay rather on the other side The worse that men are so much the less they are afraid of the Divine anger judgements To abstain out of fear is to abstain out of a very proper motive and God when he sends a judgement with a design of emendation or threatens a criminal or denounces woes and cursings intends that fear should be the beginning of wisdome Knowing therefore the terrors of the Lord 2 Cor. 5.11 we perswade men saith S. Paul And the whole design of delivering criminals over to Satan was but a pursuance of this argument of fear that by feeling something they might fear a worse and for the present be affrighted from their sin And this was no other then the argument which our blessed Saviour used to the poor Paralytick Goe and sin no more lest a worse thing happen to thee But besides that this good fear may work much in an unregenerate person or a man under the law such a person may doe some things in obedience to God or thankfulness and perfect meer choice So Jehu obeyed God a great way but there was a turning and a high stile beyond which he would not goe and his principles could not carry him through Few women can accuse themselves of adultery in the great lines of chastity they choose to obey God and the voyce of honour but can they say that their eye is not wanton that they do not spend great portions of their time in vanity that they are not idle and useless or busy-bodies that they doe not make it much of their imployment to talk of fashions and trifles or that they do make it their business to practise religion to hear and attend to severe and sober counsels If they be under the conduct of the Spirit he hath certainly carried them into all the regions of duty But to goe a great way and not to nnish the journey is the imperfection of the unregenerate For in some persons fear
apprehend that we need time and fierce contentions and the long suffering of violences to take the kingdome of heaven by force by a state of contradiction and hostility against the tempting enemy It is much harder to get a habit against our nature and a prepossessing habit then to confirm nature and to actuate our inclinations And this does not onely relate to habits in their Natural capacity but in their Moral and consequently their Relative capacity as appertaining to God in the matter of his valuation of them Because in habits as it is in acts although metaphysically we can distinguish the action from the irregularity yet because they are subjected in the same person and the irregularity is inherent in the action in the whole composition the action is sinful so it is in habits For the sin adheres to the natural facility and follows it in all its capacities And as the natural facility of doing viciously is cured by time and a successive continued diligence so is the sinfulness because that facility is vicious and sinful And as heat is distinguished from fire but you cannot lessen the heat but by decreasing the natural being of fire so does the sin of a vicious habit pass away as the habit naturally lessens that is the Moral capacity changes as does the Natural this being the subject of that and it could not have been this habit if it had not in it this sinfulness * Now if the parts of this argument be put together their intention is this A habit of sin is not gotten but by time and progression and yet it cannot be lost so soon as it was gotten but it is a long time before its natural being is overcome by its contrary But the sinfulness of it does pass away with the natural being and no otherwise therefore the sinfulness of it cannot be removed suddenly And therefore if mortification be a duty and we be commanded to doe it we are commanded to doe a long work and a difficult a thing that is more then the moral retractation of it by a single act of sorrow or contrition a duty that contains in it so much work as is proportion'd to the necessity even to the breaking the habit of sin and setting up the habit of vertue over it Now then all the question will be whether Mortification be a Precept or a Counsel Concerning which I onely appeal to the words of S. Paul Colos 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mortifie therefore your earthly members and Rom. 8.13 If ye through the Spirit doe mortifie the deeds of the body ye shall live Mortification is the condition of life it is expresly commanded by the Apostle that we make the deeds of the body to be dead that is the evil habits and concupiscence of the body for that which S. Paul here cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or deeds in the same precept written to the Galatians Gal. 5.2.4 he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusts and concupiscences And of what great necessity effect this mortification crucifying of our sinful customes is we may understand best by those other words of the same Apostle Rom. 6.7 He that is dead is justified from sins not till then not till his habit was dead not as soon as he morally retracts it by an act of displeasure and contrition but when the sin is dead when the habit is crucified when the concupiscence does not reign but is overcome in all its former prevalencies then he is pardon'd and not before 9. Unless it be necessary to oppose a habit against a habit a state of vertue against a state of vice that is if a vicious habit may be pardon'd upon one act of contrition then it may so happen that a man shall not be obliged to doe good but onely to abstain from evil to cease from sin but not to proceed and grow in grace which is against the perpetual design and analogy of the Gospel and the nature of Evangelical righteousness which differs from the righteousness of the law as doing good from not doing evil The law forbad murder but the Gospel superaddes charity The law forbad uncleanness but the Gospel superaddes purity and mortification The law forbad us to doe wrong but the Gospel commands us to doe offices of kindness Injustice was prohibited by the law but revenge also of real injuries is forbidden by the Gospel and we are commanded to doe good to them that injure us and therefore the Writers of the New Testament do frequently joyn * Rom 6.18 Ephes 4.22 Col. 1.13 3.5.10.12 Titus 2.12 13 14. Heb. 10.22 24. 1 Pet. 2.1 2. 3.11 2 Pet. 1.4 5 6 7 8. these to be dead unto sin and to live unto righteousness This is that which was opposed to the righteousness of the law a Rom. 3.21 9.30 31. Gal. 2.16 3.8 Phil. 3.6 7. and is called the righteousness of God And a mistake in this affair was the ruine of the Jews For being ignorant of the righteousness of God they thought to be justified by their own righteousness which is of the law That is they thought it enough to leave off to sin without doing the contrary good and so hop'd for the promises This was the righteousness of the Scribes and Pharisees to be no adulterers no defrauders of the rights of the Temple no Publicans or exacters of Tribute But our blessed Saviour assur'd us that there is no hopes of heaven for us unless our righteousness exceed this of theirs Now then to apply this to the present argument Suppose a vicious person who hath liv'd an impious life plac'd upon his death-bed exhorted to repentance made sensible of his danger invited by the Sermons of his Priest to dress his soul with duty and sorrow if he obeys and is sorry for his sin supposing that this sorrow does really begin that part of his duty which consists in not sinning nay suppose he will never sin again which is the righteousness of the law yet how can he in that case doe that good which is required by the Gospel Seek the kingdome of heaven and the righteousness thereof The Gospel hath a peculiar righteousness of its own proper to it self without which there is no entrance into heaven But the righteousness of the law is called our own righteousness that is such a righteousness which men by nature know for we all by the innate law of nature know that we ought to abstain from doing injury to Man from impiety to God But we onely know by revelation the righteousness of the kingdome which consists in holiness and purity chastity and patience humility and self-denial He that rests in the first and thinks he may be sav'd by it as S. Pauls expression is he establisheth his own righteousness that is the righteousness of the law and this he does whosoever thinks that his evil habits are pardon'd without doing that good and acquiring those graces which constitute
displeasing themselves because they doe it think themselves like the Apostle In pursuance of this caution I shall examine the expositions which are pretended 1. These words I do not the good which I would but I doe the evil which I hate are not the words or character of a regenerate person in respect of actual good or bad Rom. 7.15 A regenerate man cannot say that he does frequently or habitually commit the sin that he hates and is against his conscience 1. Because no man can serve two Masters if he be a servant of sin he is not a servant of the Spirit No man can serve Christ and Belial If therefore he be brought into captivity to the law of sin he is the servant of sin and such was he whom S. Paul describes in this Chapter Ver. 23. Therefore this person is not a servant of Christ He that is a servant of righteousness is freed from sin and he who is a servant of sin is not a servant of Rom. 6.20 but freed from righteousness A regenerate person therefore is a servant of the Spirit and so cannot at the same time be a servant or a slave and a captive under sin 2. When the complaint is made I doe the evil which I hate the meaning is I doe it seldome or I doe it commonly and frequently If it means I doe it seldome then a man cannot use these words so well as the contrary he can say The good which I would I doe regularly and ordinarily and the evil which I hate I doe avoid sometimes indeed I am surpris'd and when I doe neglect to use the aids and strengths of the spirit of grace I fall but this is because I will not and not because I cannot help it and in this case the man is not a servant or captive of sin but a servant of Christ though weak and imperfect But if it means I doe it commonly or constantly or frequently which is certainly the complaint here made then to be a regenerate person is to be a vile person sold under sin and not Gods servant For if any man shall suppose these words to mean onely thus I doe not doe so much good as I would and doe sometimes fall into evil though I would fain be intirely innocent indeed this man teaches no false doctrine as to the state or duty of the regenerate which in this life will for ever be imperfect but he speaks not according to the sense and design of the Apostle here For his purpose is to describe that state of evil in which we are by nature and from which we could not be recovered by the law and from which we can onely be redeemed by the grace of Jesus Christ and this is a state of death of being killed by sin of being captivated and sold under sin after the manner of slaves as will further appear in the sequel 3. Every regenerate man and servant of Christ hath the Spirit of Christ Rom 8.9 2 Cor. 3.17 But where the Spirit of God is there is liberty therefore no slavery therefore sin reigns noâ— there Both the propositions are the words of the Apostle The conclusion therefore infers that the man whom S. Paul describes in this Chapter is not the regenerate man for he hath not liberty Ro. 7.23 but is in captivity to the law of sin from which every one that is Christs every one that hath the Spirit of Christ is freed 4. And this is that which S. Paul cals being under the law that is a being carnal and in the state of the flesh not but that the law it self is spiritual but that we being carnal of our selves are not cured by the law but by reason of the infirmity of the flesh made much worse Rom. 7.13 14. 8.3 curbed but not sweetly won admonished but assisted by no spirit but the spirit of bondage and fear This state is opposed to the spiritual state The giving of the law is called the ministery of death 2 Cor. 3.6 7 8. the Gospel is called the ministery of the Spirit and that is the ministration of life and therefore if we be led by the Spirit Gal. 5.18 Rom. 7.9 we are not under the law but if we be under the law we are dead and sin is revived and sin by the law brings forth fruit unto death From hence the argument of the Apostle is clear The man whom he here describes is such a one who is under the law but such a man is dead by reason of sin and therefore hath not in him the Spirit of God for that is the ministration of life A regenerate person is alive unto God he lives the life of righteousness but he that is under the law is killed by sin and such is the man that is here described as appears verse 9. and I shall in the sequel further prove therefore this man is not the regenerate 5. To which for the likeness of the argument I adde this That the man who can say I doe that which I hate is a man in whom sin is not mortified and therefore he lives after the flesh but then he is not regenerate for if ye live after the flesh ye shall die saith S. Rom. 8.13 Paul but if ye through the Spirit doe mortifie the deeds of the body ye shall live These arguments are taken from consideration of the rule and dominion of sin in the man whom S. Paul describes who therefore cannot be a regenerate person To the same effect and conclusion are other expressions in the same Chapter 6. The man whom S. Paul here describes who complains That he does not the good which he would but the evil that he would not is such a one in whom sin does inhabit It is no more I Vers 20. but sin that dwelleth in me But in the regenerate sin does not inhabit My Father and I will come unto him and make our abode with him So Christ promised to his servants John 14.23 Ro. 8.11 2 Cor. 6.16 Eph. 3.17 2.22 2 Tim. 1.14 to them who should be regenerate and the Spirit of God dwelleth in them the Spirit of him that raised Jesus from the dead and therefore the Regenerate are called the habitation of God through the Spirit Now if God the Father if Christ if the Spirit of Christ dwels in a man there sin does not dwell The strong man that is armed keeps possession but if a stronger then he comes he dispossesses him If the Spirit of God does not drive the Devil forth himself will leave the place They cannot both dwell together Sin may be in the regenerate and grieve Gods Spirit but it shall not abide or dwell there for that extinguishes him One or the other must depart And this also is noted by Saint Paul in this very place sin dwelleth in me Ver. 17 18. and no good thing dwelleth in me If one does the other does not but yet