A Treatise of Original Sin

. 1.

WE proceed to clear this Truth in several Propositions, which also will be as antidotes for the most part, against so many respective errors in this Point. And

First, By lust here in the Text, we are not to understand that particular libidinous disposition in men, whereby they are carried out in a wanton or unclean manner, as we in our English phrase do for the most part limit it. For the Apostle doth comprehend far more, Rom. 7. in that command, Thou shalt not lust, or covet; neither is this lust to be restrained only to the sensitive and carnal part of a man; as if lust were not chiefly in the reason, and the will of a man, according to Scripture-language. Lust doth comprehend the deordination of the sublime and rational part in a man. Therefore those Papists who do limit lust only to the sensual part, are wholly ignorant of the extension of original sin, and the diffusion of itself through the chiefest parts of a man. Hence it is justly to be censured, that the late Annotator on this Text, doth in his paraphrase join with the most erroneous of the Popish party: for by lust he understands our treacherous sensual appetite, which being impatient of sufferings, suggests some sensitive carnal baits, and so by them enticeth him. And in the verse following, he agin paraphraseth,

Propos. 2. When we say, original sin is the cause of all the actual evil that is committed, this is not to be understood, as if it did proximly and immediately produce every actual impiety; only this is the mediate cause, and the root of all. It is true, the learned Whitaker will not allow it to be called the remote cause of death, and other miseries, which Infants are obnoxious unto. As the root cannot be said to be the remote cause of fruit, because it doth nourish it, though under ground, and at a distance from it: Or (as he instanceth) a fountain is a cause of that stream which is carried in a long course distant from the spring ( De peccat. orig. l. 2. c. 9.) But we need not strive about words. No doubt when men through custom have contracted habits of sin upon them, habits are the immediate and proxim causes of the wicked actions, such persons do commit; but original sin is the mediate: yet because original sin is the causa causae, it may be called the causa causati, it being the cause of the customs and habits of sins, it may be also the cause of the sins themselves. But I see not why we may not call original sin the remote cause only of some sins, because that is the seed and spawn only of all evil; there are many temptations and suggestions, which do ripen and quicken this monster to bring forth. So that although men have lust enough within them to make them, so many Cain's, so many Judasses; to be as abominable in wicked ways, as the vilest of men are; yet Nemo repent fit turpissimus, as the Poet said. There is time required to grow up into such foul abominations. This is like the Prophets little cloud, which at first, though no bigger than an hand, yet did afterwards biggen, till it covered the whole sky. The Apostle (you heard) compareth the production of sin, to the child, that is first conceived in the mothers womb; and so through the warmth and nourishment thereof, doth lust bring forth: As it is with the Acorn, that is at first but little in quantity, yet being great in efficacy, doth in time enlarge it self into a great Tree. Conclude then all evil, even the most enormious impieties, which for the present, it may be, thy heart doth tremble at, yet they are seminally and radically in thee; there are the sparks of fire, which if let alone will quickly set all on a flame. Hence

The third Proposition is, That whosoever would by the grace of God be delivered from any actual sins, the best remedy is, to endeavor to quench the lust within. He that would dry up the streams, must look to the fountain, to have that dried up. He that would destroy the bad fruit of a Tree, must lay the axe to the root of it. And this is a very necessary Rule to be attended unto in practical Divinity. Observe that the same way sin comes to live, the same way thou must take to kill it. It beginneth at the heart first, before it's in the eyes, or hands; and therefore thou must look to crucify it in the heart first. Thus the Wiseman adviseth, Prov 4. 23. Keep thy heart, for out of it are the issues of life. After this then he exhorteth to look to our mouth and lips, to our eyes and feet; but the foundation must be laid in the heart; if the heart be good, all is good. And this showeth the preposterous way of the Casuists and Confessionists in Popery, from which the late Writer, so often mentioned, doth not much decline in his Treatise of Ecclesiastical Penance; for with such Writers, you have scarce one word to the penitent sinner about Regeneration, whereas external duties of alms, or restitution (which in their way are necessary by God's command) must flow from a spiritual and supernatural life within, as the foundation of all: much less have you one icta or tittle, about faith, laying hold on Christ, by whom alone our persons are justified, and all our duties are accepted. This (I say) is the great neglect and unskillfulness in such writers, that they deal in externals, but for faith, by which the heart is purified, and whereby we please God in Christ, that they make no mention of at all. But the Scripture is herein different from moral Philosophy and Aristotelical precepts, which those Casuists are wholly captivated unto: for that requireth, yea and promiseth first a tender and holy heart, a circumcised heart, and then to walk in the ways of God: whereas moral Philosophers first begin with actions, and then go to acquired habits, Juste agendo sumus justs. This then is a golden Rule, and of perpetual use in Christianity, for a Christian to be mortifying lust within, to watch against the treacherous adversary in thy own breast, and then when the foundation is destroyed, the superstruction must needs fall to the ground.

Propos. 4. Because man is thus tempted, and enticed by lust within, therefore it is that man fallen, doth sin far otherwise, then Adam did in the state of integrity. We do not sin now, as Adam at first; we have an internal cause and principle within us, whereas Adam did sin, wholly from suggestion without; neither was it lust within, but his mere will, that made him consent to such suggestions. This Proposition is the more to be regarded, because Pelagian and Socinian Writers, they all agree in this, That we at first sin in the same manner, as Adam did at first; the sensitive part, being enticed by sensible objects, and so rebelling against the rational part. But this is to be wholly ignorant of that holy estate and glorious Image, wherein God created Adam at first. Adam had all such external and internal helps, so freed from all ignorance, passion or lust, that nothing could destroy him, but the liberty and mutability of his will. Whereas alas in man destitute of God's Image, there is a lusting principle within him, carrying him out inordinately unto every object proposed. It is therefore a false and an absurd Position, which Molina the Jesuit, one of the mere Naturalists affirmeth ( Quaest. 14. Dispute. 4. de Concord. lib. Arb. ) where he saith, Adam had, Innatum appetitum excellentiae ac laudis quo ad intellectum & voluntatem, &c. That he had this temptation within him, viz. an innate appetite to his own excellency and praise. For how could this consist with that holiness and righteousness God created him in? Indeed he saith in another place of the same book ( Quaest. 14. Disp. 45.) Ex contemplation rei amabilis, &c) from the contemplation of any lovely object, and which is of concernment to be obtained, there doth naturally rise in the will a certain motion, whereby the will is affected to it; which motion is not a volition, but an affection of the will to that object, whose goodness it is allured with. And this he maketh to be in men, yea in the Angels before they fell: But what is this but to say, that in men and Angels, even before their fall, there was a concupiscential inclination to delightsome objects: and so Adam and Angels must according to this Text be tempted away, and enticed by their own lusts? An horrible Position, highly derogating from God's honor, who created them holy and righteous. Therefore Adam, and much more Christ, when they were tempted by Satan, it was not in the same way with us. The temptation was only external, not internal; there was no inward lust within; yea the very external temptation of Adam and Christ was different from ours in a further respect. For the Devil had not power by his suggestions to move or disturb their fancy, as he doth in us. Though the Devil cannot force our wills, yet he can make bodily commotions of the fantasy, and so thereby man is the more easily carried away to evil. But neither Christ or Adam had their imagination so disturbed. For although they might understand by phantasms, yet all was at the command of deliberate judgment. A man's imagination was then in his own power: so that those inferior faculties in their operation could not hinder the superior. Whether Adam in the state of integrity would have had dreams, is uncertain; but if he had, learned men conclude, they would always have been good, and not without the present use of reason, as Rivet thinketh ( in cap. 3. Genes.) However this is enough for our purpose, to show, that we are tempted to sin in a different way from Adam.

Hence the fifth Proposition is, That because there is such an internal Insting principle within, a man is carried out to sin, though there be no external temptations by Satan or wicked men. But even as the Devil, who sinned first, had no tempter, but was carried out by his mere free-will to evil: So much more must man, who hath this corrupt principle within him, be carried out to sin, though there be no Devil to tempt us, or wicked men. Hence the Apostle doth in this Text name lust only, as the inward cause, not mentioning Devils or wicked men. But yet it is disputed, That although the lust of a man within, be a sufficient cause and principle to carry a man out to all evil, whether for all that, the Devil also doth not help to the committing of every sin, They question: Whether original lust be the cause only, and that the Devil also doth not excite and stir this up? Some think, because wicked men are said to do, what they see their father the Devil do, and because he is called the tempter, 1 Thess. 3. 4. That therefore, though we sin always of ourselves, yet it is by the instigation of the Devil; but because the Scripture maketh the imagination of man's heart to be only evil, Gen. 8. 21. And because our corruption within, is generally said to be the cause of a man's sin; therefore we cannot say, that the Devil tempteth to every evil action that we do commit, although in some particular heinous sins, as in Judas, and Ananias, and Sapphira, he entered into their hearts, and filled them with his temptations; but at that very time, observe how Peter doth reprove Ananias for letting Satan have such admission into his heart, Acts 5 3. Why hath Satan filled thy heart? So that the Devil doth not compel any man to sin; it will be no excuse to say, Satan tempted me; for this could not be, if thy lust did not consent to him, and entetain him; he throweth his fiery darts, and thy heart is like thatch or straw, that quickly is inflamed.

The last Proposition is, That the effects of this inhere • t lust within us, are of two sorts, immediate and mediate. Immediate are those first motions and workings of soul to any evil object, though not consented unto; yea it may be abhorred and humbled for. The mediate effects are lusts consented unto in the heart, and many times externally committed in our lives. For that original sin hath an influence into gross sins, appeareth by David 's confession, Psal. 51 when he bewails his birth-pollution in his penitential humiliation, for those foul sins committed by him. But I shall enlarge myself only concerning those sinful motions and stirrings of the heart unto evil, which though the ungodly man taketh no notice of, yet the constant and perpetual work of a godly man is to conflict with, as appeareth Rom. 7. They are those perpetual restless workings of his heart inordinately, one way or other, that make his condition so bitter; and therefore it is good to consider what may be said for our information herein.

. 2.

Of the Motions of the Heart to sin not consented unto, as an immediate Effect of Original Sin.

THe last Proposition we mentioned, contained a division of the effects of original sin within us, which were either immediate, such as the motions of the heart to sin with the pleasures thereof, not consented unto. Or mediate, which are lusts consented unto, and the external actings of sin thus embraced. I shall only enlarge myself upon the former, and for your information therein, take these considerations.

First, That these motions to sin may be divided according to the subject they are in. Now the powers of the soul are usually divided into the apprehensive and appetitive; the cognitive and affective; that is, either such as know or understand, or such as are carried out by love and desire. These are the Jachin and Beaz (as it were) the two pillars of the temple of the soul; and respectively to these two, so are the stirrings of sin within us. In the mind, or knowing part of the soul, the workings of sin are by apprehensions and thoughts; In the affective part, by way of delight and love. And in both these the heart of a godly man is many times sadly exercised. For thoughts, How many vain, idle, foolish ones do arise in his soul, like the sand upon the sea-shore? The flies and Locusts in Egypt did not more annoy then these do molest and trouble a gracious heart. These thoughts come like so many swarms upon thee before thou hast time to recollect thyself. They are got into the souls closet, before they were ever perceived knocking at the door. Nay these thoughts are not only roving, wandering and restless, but sometimes horrid black ones, blasphemous, atheistical, diabolical; which put the soul into an holy trembling, and they know not what to do; they think none like them, no such vile wretches in the world, as they are. Indeed there are blasphemous injections of Satan, such as are suggested to the soul importunately by him, to which the soul giveth no consent, but like the maid in the judicial Law, that was ready to be ravished, crieth out against them; or as the people, when they heard Rabshakeh rail and blaspheme the God of Israel so horribly, They answered him not a word. Thus the people of God in such temptations give no consent or approbation to them; now these are afflictions not sins; they are sad exercises, but not our corruptions, because they are wholly external, and cast in upon us; as if we were in a room, where we could not get out, hearing men curse and blaspheme; this would torment our souls, but they do not make us guilty. They are compared to the Cup in Benjamen 's sack; it was found there, but it was not his fault, it came there without his knowledge and consent. And although they be foul and loathsome to a gracious heart, yet God usually keepeth his people hereby humble and lowly; yea he maketh them more spiritual and fruitful, as the black and noisome dung maketh the field more fertile and fruitful; but I speak not of these. The thoughts we are treating of, are such as arise from our own hearts: for seeing original sin is the seed of all evil, the most erroneous and flagitious that can be; therefore atheistical, blasphemous, lascivious, and other evil thoughts may come out of our own hearts. It is indeed a special part of heavenly skill and wisdom, experimentally to make a difference between what thoughts are our own, and what are merely of diabolical •• jections, to discover when our own corrupt nature worketh, and when the Devil doth only assault and annoy us: But that is not my business now. It is enough to know, That even from thy own unsanctified heart may arise vain thoughts, blasphemous thoughts. So that thy soul seemeth unto thee, to be not only like a dunghill, but an hell itself. To these evil stirrings of sin, in the apprehensive part, we may refer our sinful dreams: even for them God might damn us. Austin bewaileth and confesseth his dreams; and yet our understanding and will do not so properly work at that time. The other sort of workings of soul, are such as are by way of love, and desire, when there arise in the heart some motions, and affections to such an object. Our hearts being now wholly destitute of the Image of God, and sin having full dominion over us; no sooner doth any sinful object present itself, but immediately the heart maketh towards it; there is a propensity to embrace it.

Secondly, These motions that do thus stir in the heart, are either such as they call motus primo primi, or secundo primi, the absolute mere first, or first in a secondary order. There may be difference in the explaining of these; but the sum is this, These motions are either such, which do rise up in our hearts, antecedently to any actings of the reason, or will at all. It was not in our power to repress them, or to prevent them: for original sin in a man doth not lie sluggish and bound up, it is always acting and moving; and the immediate motions or first born of the soul are these first stirrings of heart, preventing all deliberation and consultation. Such a state indeed Adam was not created in; nothing did rise up in him before his will, and consent: and so it was also with Christ. But since we are plunged into this corrupt condition, sin hath got the whole mastery over us, we are in a Babel and spiritual confusion. Every sinful lust riseth in us before we have time to withstand it; although (if we had time) such is our impotency and corruption now, that we neither can, or will gainsay the torrent of these motions: It is true, the Papists, say, they are no sins, they are matter of exercise to us, but they are not sins if not consented unto. But the Apostle, Rom. 7. doth often call them so, and they are such as are contrary to the Law of God; they are such as make a godly man groan under them, and judge himself miserable thereby; they are such as are to be crucified and mortified, all which show they have the true and proper nature of sin. So that it is a wonder those should deny these indeliberate motions to be sin, who hold original sin to be properly and not equivocally a sin. For, as it is enough to make original sin voluntary, because it is voluntarium voluntate ejus à quo, not in quo est, with the will of Adam, from whence it descendeth, though not with the will of him in which it inhereth; Thus also it may be said of these involuntary motions, they are of the same nature with original sin. For though they be actual, yet flowing necessarily from the mother sin, and being withal a privation of that righteousness, which ought to be in us, they must be called sins, as well as original. And thus far Henricus the Schoolman proceedeth, as Vasquez alledgeth him, ( Tom. 10. dispute. 106.) to say, That these first motions in persons, not baptized are sins, and that they want not such a voluntariness, as is requisite to the nature of sin; partly because of the will of the first parents, and partly, because of the proper will of the man who hath them; not because he doth not hinder these motions, because he cannot always do this; but because he will not by baptism be expiated from original sin, and consequently from the guilt of these sins. This later reason we matter not; the former hath good strength, and is the same in effect with what we say. Oh then that we were rightly considering of these things! Those millions of thoughts and stirrings of heart, which arise before reason and will are able to do anything, these are all sins: these are contrary to the holy Law of God: Adam had them not, neither shall the glorified Saints in heaven be in the least manner molested with them. How low and debased must thou be in thy own eyes? For this it is that the godly go bowed down; for this they mourn and pray: these afflict them more then gross loathsome sins do profane men; the mere civil and formal man, the self-righteous and confident man, he knoweth none of these things; he feeleth not this evil impure frame of his heart: this maketh the way of godliness to be such a mystery, such an unknown thing, but to those that are believers indeed, as they have other joys, other comforts then the world knoweth of; so they have other motives of sorrow and humiliation, then the natural man can understand. But as for the first motions of the second sort, they have some imperfect consent and complacency; and therefore acknowledged by Gerson, (Compend. Theol. ) to be sins; yea the former kind of motions, though so sudden, are affirmed to be sins (by several Schoolemn upon different reasons) but venial, as they call them. For Henricus held they were mortal; now to us all sins in their own nature are mortal. Therefore all these motions, which arise in the soul, whether first or second, being contrary to the holy Law of God, which requireth pure streams, and also a pure fountain; and also being opposite to the Image of God we were created in, must needs be truly sins: for which we are to humble ourselves, and to pray continually for the mortification of them.

Thirdly, These motions though they flow from original sin, as the universal cause, yet there are particular causes that do excite and draw them forth. And it is good to observe, how many ways original sin, being awakened doth produce these sinful motions thereof. And

1. Sometimes they arise from the present sensible object that doth affect us. Every object either of the eye, or ear, or touching, doth presently work upon the soul, not indeed efficiently (as some have thought) but only by way of alluring and enticing: so that it is almost impossible for us, either to hear or see any object, and not have the first motions of the soul, as sudden, so sinful, about them. Oh the miserable depravation of mankind, who hath sin and hell entering into the soul by evey sense it hath! there is not any sensible object, but it is a snare to thee, it stirreth up some sinful motion or other, either love, or anger, joy, or fear, and all this before grace can work: Hence the great work of Christianity is inward and spiritual; it is soul-work, to set a watch before eyes, ears, tongue, and all the outward parts of the body, that the soul be not sinfully disquieted. For every object is to our corrupt hearts one way or other, as the forbidden fruit was to Eve: not that God doth forbid us to see or hear such things, but because the soul cannot be excited by those objects and affected with them, but it is in a sinful manner. If then thy head were a fountain of tears, it could not weep enough for the desolation that is upon thee: Thy eye maketh thee sin; thy ear maketh thee sin. Thus thou art compassed about with sin, from evening and morning.

2. These sudden motions of sin, sometimes arise from the imagination and fancy of a man. And truly, how often do displeasing and sinful imaginations disturb the peace and quiet of thy soul? Is it not thy fancy thou complainest of? how volatique and roving is that? It stayeth nowhere, it is not fixed in holy duties. It is like a market place, where there is a crowd of people, so that the imagination doth very often help this original lust and sin to bring forth. What a quiet, srene and blessed life should a man live, if his imagination could be kept in an holy fixed frame, if he could bid it go, and it goeth, do this, and it did it?

3. The perturbation of the body by distempers, that many times causeth this original sin to be working in us: Though the body be corporeal, and the soul a spirit, and so cannot act physically upon it; yet because they are both the essential parts of a man immediately united together, there is by sympathy an acting and affecting of one another, especially the body being instrumental to the soul in many operations: Hence it is when that is disturbed and indisposed, the soul also is hindered in its operations, and therefore from the distemper of the body we are easily moved to anger, to sorrow, to fear, to lusts: So that the motions of the soul are many times according to the motions of the body, as Gerson instanceth ( Compend. Theol. ) in a simile, which he saith some use concerning the water, when the Sun-beams are upon it, as the water moveth or danceth up and down, so do the Sun-beams which are upon the water. Thus as the body is in any commotion, so the soul which is more immediately united to the body, then the beams of the Sun are to the water, doth work according as it finds this instrument disposed.

Fourthly, This original lust is often stirred up to entice us by the sensitive appetite, by the passions and affections that are in us. This we told you some did limit lust to in the Text, but very unsoundly, yet it cannot be denied, but because the affectionate part of a man is so prevalent and operative, that very often sin is committed here, even without the consent of the will. These affections do suddenly transport us, and we can no more command them to be quiet, then we are able to compose the waves of the Sea. Now though we would withstand and gain-say them, yet they are our sins for all that, as we see Paul sadly complaining herein, Rom. 7. Austin delighteth ( De Trinit. lib. 13.) to express our manner of sinning by allusion to the first sin, When any object doth present it self, to allure and affect us, then the Serpent (saith he) showeth us the forbidden fruit: When the sensitive appetite of a man is drawn out to consent unto it, then Eve doth eat of this forbidden fruit; when the rational part of the soul is enticed likewise to consent to this sin, then Eve giveth of this fruit to Adam, and he eateth. Thus Reason is like Adam, Eve like the sensitive part; and as Eve, when she did eat the forbidden fruit alone, did thereby grow mortal, and would have died, though Adam had not consented to eat: Thus the affectionate part of a man carrying us away to sin, though the superior part of the soul will not agree thereunto, yet this maketh us to be in a state of damnation. This maketh the action to be damnable.

Lastly, When none of these ways do stir up original sin, then the thoughts and apprehensions of a man in the intellectual part they may. And indeed the former provoking causes were most conspicuous in gross and carnal sins; but this is influential in spiritual sins; from the mind come vain thoughts, ambitious, proud, malicious thoughts; from the mind arise blasphemous, atheistical, and unbelieving thoughts. Thus you see how poor and wretched man is become in his soul, as Laezarus was in his body, all over with ulcers and sores, no place is free from sin: Oh that God would deliver us from our blindness of mind, from our self-fullness, whereby we are so apt to fall in love with ourselves, so as to think we want nothing, when we are without God, without Christ, without the Image of God, without all holiness and peace within, either of soul or body! How should it pity thee to see this glorious building thus lying in its own ruins and rubbidge? Now from all these particulars thus joined together, you may observe how sin carrieth us away in a pleasing enticing manner. So that although we cannot but sin, yet this is very delightsome and satisfactory; insomuch that man is drawn aside to sin, as he said,

1. This necessity of sinning is voluntarily contracted, and brought upon us; it is not as hunger or thirst, which were necessary properties of man at his Creation, though without that grief and pain, which now we feel. And

2. This necessity is also voluntary and pleasing, it seizeth upon the mind, will, affections, and the whole man; and therefore as we cannot help it, so neither will we help it. We love and delight to eat this poison.

Lastly, There are these three degrees, whereby it's said, Lust cometh to be accomplished: Though some differ in their expressions herein.

The first is Suggestion, and that is when any lust doth begin to arise in the soul: This is very imperceptible and undiscerned, but by those who are exact in the spiritual exercises of their soul. It is true, some say this word Suggestion is not proper, because that doth properly come from without, the Devil, or the world; but this is internal, arising of ourselves. But we need not strive about words.

The second is Delight, From this motion the soul presently findeth some secret pleasure, and accordingly thinketh of it with delight, receiveth it with delight.

Lastly, There is the consent unto these, to will them, to be joined to them. And thus when sin hath made this progress, a man is an adulterer, a murderer before God, though not actually done in the eyes of men, as our Savior witnesseth, Matth. 5. 28. for many do consent to sin within their heart, which yet do not consent to the outward acting of it; sometimes because of the shame that it will bring; sometimes because of the punishment that it doth deserve, or for some unworthy respect, or other not because they fear and love God, not because they desire a pure, holy heart, as well as an unspotted life. And truly this is a good discovery of uprightness of our hearts, when we dare not own sin in our thoughts, when the we dare not respect iniquity in our hearts, when we labor to keep a pure soul, as well as a pure body.

▪ 3.

More Propositions concerning evil Thoughts and Motions that arise continually from the heart, as the Immediate Effect of Original Sin: Showing how many ways the Soul may become guilty of sin about them.

WE are now to finish this Discourse about that Immediate Effect of original sin, in causing evil thoughts and motions to arise continually from the heart, as vapors do constantly from the earth; and as they in their first ascension are imperceptible, till they come to be congealed into clouds, which are plainly visible: Thus all sin, while it is but in these motions and stirrings of the heart is difficulty discerned; but when it cometh to be formed by express consent, and accomplished in outward practice, then it is gross and palpable. But to proceed in more Propositions.

First, These motions and stirrings of heart, they are either sudden and transitory, [ I] 〈◊〉 abiding and mansory in the soul. Sometimes these sinful stirrings of the heart are like a sudden whirlwind in the soul that presently vanisheth, though they be very troublesome for the time; or they come like a flash of lightning and thunder, which though terrible, yet is but of short continuance; now although they make no longer abode in our soul, yet they pollute and defile it. We are not to give place to them, no not for an hour, as Paul would not to the false brethren, Gal. 2. 5. but we are with holy zeal and indignation to thrust them out, and bolt the doors upon them, as they did to Tamar. Thus in the very twinkling of an eye, if we do not watchfully attend thereunto, we may destroy our own souls over and over again. That is a profane speech to say, Thoughts are free; no, God hath laid an holy command upon our very thoughts, and the first motions and stirrings of our hearts, that nothing should arise there, but what is agreeable to God's holy Word. When water is in a pure glass, though it be moved and shaken often, yet no noisome thing ariseth thereby; but if in a soul one, then the more it is stirred, the more filthy are the bubbles thereof. Thus in man, while enjoying the Image of God, whatsoever did move or stir his heart, it was altogether holy and pure; but since man is thus corrupted, there cannot be any motions of his soul, but they are wholly defiled and sinful one way or other.

Secondly, These mansory thoughts, which the Schoolmen call morosae, because they do morari abide some time in the soul, they are likewise divided, for they are so continning in us, either morâ temporis, or morâ consensus, as they express it. (Gerson Compend. Theol. ) The continuance of time is, when they may for a long while infect, solicit and annoy us, but yet we strive and gainsay; We do by no means give our consent thereunto, as Joseph 's Mistress did often importune him, yet all that while, he kept up the fear of God, and would not sin in that way against him. So that although the people of God may be followed from week to week with loathsome and perplexing thoughts; yet because they cry unto God, they go and pray to him, as Hezekiah did upon Rabshakeh 's railing and blaspheming of God, they are not to be discouraged: Thou hast not betrayed thy strength to these Delilah's all the while: Yea, from these spiritual exercises and conflicts, thou wilt increase thy glory. Hereby thou hast an opportunity to discover thy faith, thyself emptiness, and to get heavenly skill and compassion, whereby thou art able to succor those that are in the like manner tempted. But then

2. There are thoughts that are continuing morâ consensus, and these are far more dangerous and damnable then the former; for if sinful thoughts and motions arise in thy soul, though they are but for a very short time; yet if thou hast yielded to them, then thy soul hath committed fornication. Consensisti, said Austin, concubuisti in cord tuo; so that the consent to them is far more dangerous then the length of time, they may afflict thee in. Any sinful motion consented unto, though it be but for a moment, is more destructive, then such as follow thee from day today, yea it may be from year to year, but thou givest no entertainment to them. This is good for the practical Christian to observe, it is the long time that troubleth them: Oh (say they) ever since God hath first wrought upon my soul, I have been exercised with these thoughts, such dreadful suggestions, and to this day I am not yet delivered from them! Be of good comfort, though it be grievous to thee to feel such things in thy soul, yet because withstood, they shall not be imputed to thee. Those that have the like temptations, but for an hour, and embracing of them, have more offended God, and endangered their own souls.

Propos. 3. It is good to take notice, how many ways the soul may become guilty of sin about these thoughts and motions within us. A truth ••• deed it is) that no natural man, no civil or formal man doth understand, or can be affected with: Can a blind man that doth not behold the Sun, see the atoms in the Sun-beams? They who are not affected or grieved about great and actual sins, will they find these inward motions to be burden? If they can swallow a Camel, will they not a mote?

1. Therefore we come to sin by these motions and thoughts of soul, by the very being of them there. The very having of them there is contrary to the Image of God we were first created in: As in Heaven there is no unclean thing that can enter; so where the Image of God is full and complete, the least vain thought, the least sinful stirring can no more consist with it, then darkness with light: or as at the first creation we could not have found one weed or thistle on the ground, but these came by the curse for sin; so at first in man's soul there would not have appeared the least irregular and inordinate motion of the heart, not one thought would have been out of its place: Adam was God's book coming immediately from him, wherein no errata could be found; but now instead of wheat come up cockles. Now what ever we think, we imagine, we move to all, doth become sin unto us. Oh then let the godly soul mourn and humble itself, because such motions are there, as you see Paul doth, Rom. 7. Let it not be thought that thou art freed from all sin, because thou doest withstand them, thou doest not own them: For although this will keep them from being imputed unto thee, yet in themselves they are sins, they are damnable; God might throw thee into hell for the mere having of them; God might justly say, I sowed good seed in thy soul, but how come these tares there? These thoughts, these motions are none of my planting, I created them not: Therefore the very having of them in thy soul, is a sin against God, though never expressed in action; and the reason hereof is from the exact spirituality of the Law of God: There is this great difference between God and all political Law-giver; these later forbid only the external action, they do not prohibit the inward will or desire: What Law-giver amongst men was ever so absurd as to say, you shall not cover or desire such a thing? But if men do outwardly offend, then they are obnoxious to punishment. But it is otherwise with God in his Laws, who is the Father of Spirits, and searcheth our hearts, therefore his Law doth principally reach to the heart, to make that a good treasure, to have the tree first good, and then to make the fruit answerable thereunto.

2. We offend against God not only by having of these motions stirring in us, but much more when they delight us, when we find a complacency and sweetness in the thinking of them, when they affect us so, that we roll them like honey under the tongue. And truly in this respect the godly soul is even amazed and astonished to see how vile it is, and how abominable: For what innumerable, pleasing, delightsome motions do arise in thy soul all the day long, either about unlawful objects, or if lawful in an inordinate and sinful manner? Are not these more then the hairs of thy head in number? Now concerning these delightful pleasing motions of the soul in a sinful way, observe these Rules,

1. That a man may be carried out in these delightful objects, either by a mere affection of complacency and pleasure, or by an efficacious act, and purpose of the will to accomplish such a sin, as in uncleanness. The corrupt heart may delight itself in lascivious apprehensions, and defile itself exceedingly in that way, but yet have no efficacious will to commit the sin; yea (as we told you) would not for a world commit it, either for shame, or for punishment, or some other respects: For sin hath then got strong power over us; and we are left by God, when we are boldly carried on to commit such leudness. It is therefore necessary for the spiritual and heart-Christian, to observe the former as well as the later. Do there not arise contemplative delightsome thoughts about sinful objects? Are they not rolled up and down in thy heart, though thou hast no purpose to effect them? Oh be ashamed and blush to have such an impure soul! Is this soul fit for communion with God? Is this the temple of the holy Ghost?

Rule 2. The object of these delighting, pleasing motions, may either be the sins themselves desired and inclined after; or, They may be the mere thoughts and apprehensions of them. For the soul being a spiritual substance, hath power to reflect upon its own acts and operations, to know it knoweth, to think what it thinketh: And thereupon, because as Aquinas saith, Delectatio sequitur operationem, Delight followeth operation; we may take great pleasure in our thoughts, and even be drunken with delight therein. This is especially to be seen in heretical and erroneous persons: Men who are proud of their opinions, their notions, their own conceptions and inventions; What infinite pleasure and content do such men take in the thoughts, about their, own thoughts, and apprehensions? More sometimes then the greatest Monarchs can do in their earthly greatness. It behooveth therefore men of parts and gifts, men of learning and extraordinary activity of wit to take heed of lust within, carrying them out to pride and delight in their own selves.

Rule 3. These motions of delight and pleasure in the soul, are of a large extent. We are not to limit them only to bodily lusts, or ambitious desires, for as large as the command of God is, so large is this way of delightsome motions in the soul by contrariety thereunto. As the Law of God is divided into two Tables, and therein are required all the duties we own to God and man: So likewise hereby are forbidden all the pleasing lusts and thoughts of the soul which oppose these duties. And if a man be a searcher of his own heart, he cannot but take notice, how often these sinful motions of his soul, sometimes empty themselves in reference to God, and sometimes towards our neighbor. Towards God, and thus we have delightful motions in our own self-trusting and confidence in the creature; we love and rejoice in human comforts to the excluding and shutting out of God himself, especially in holy duties, in the observance of his own day and Ordinances; How many pleasing distracting and wandering motions do then seize upon us, so that commonly we never find our selves more molested by them, then when we are in a most heavenly and holy manner to approach unto him? And for the duties towards our Neighbor, there arise many pleasing evil motions of soul, to envy at his good, to be glad at the evil which befalleth him, to have uncharitable and suspicious thoughts towards him. Thus where ever any actual sin may be committed either against God or man, there may and do pleasing and delightful thoughts arise before, and prepare the way for them.

Lastly, Cajetan giveth a good Rule ( Summula Tit. Delectatio. ) concerning these motions of delight within us, that in them we are to consider the Occasion, the Liberty, and the Intention about them. The occasion: Thus if we do put ourselves into such companies, go to see such sights, read such books, hear such unsavory discourse, as may stir up our hearts to these sinful motions, then our sin is the greater, and we shall be found the more guilty before God. Such is our corrupt nature, that we need not add oil to that fire within us: Even in lawful and just duties, yea in our most holy and heavenly performances, these sinful motions arise to disturb and distract our souls, as if men's did come of 〈 in non-Latin alphabet 〉 , the Moon, as some affirm, because of the divers shapes and vicissitude it is often put into. We ought therefore to be far from adding fuel to this fire, by going to unlawful sights, to wicked companions, thereby to provoke that corruption within us.

Again, We are to consider what Liberty and power we have to subdue them and repress them; some rise more suddenly then others, and some again appear so, that we have time to consider of the danger of them, the damnable nature of them. Now the more time we have to deliberate and to consider about the sinfulness and wickedness of them, how much God is offended, how loathsome and abominable they are in his eyes, and yet we suffer them to lodge there, the greater is our condemnation.

Lastly, The Intention and end of such thoughts is to be considered; for always cogitatio mali, is not mala cogitatio, the thought of evil is not an evil thought. When men think of sin to repent of it, to detest it, to reform it, sin is in their mind then; but because there are no delightful motions to it, therefore it is not evil: So if a Minister preach against adultery, or any other sin, he cannot but think of the nature of it, and what it is; yet because his intention in thinking of it is to make men abhor and leave it, therefore it is good and lawful: So that mere thoughts about sin are not always sin, but when accompanied with some affections and inclinations thereunto. Only it is good to inform you, That such is our deceitfulness of heart, that many times we think it lawful to rejoice and delight in some profit and emolument that may come by another man's sin, or some evil upon him, when indeed we are glad of the sin, or evil itself. If a man by telling a lie should save thy estate, or life, How hard is it not to delight in the sin, because thou hast profit by it? Thus unnatural children may rejoice in the death of their parents, whereby they come to inherit their estates, and yet please themselves that they not rejoice in their death, but the profit that cometh thereby to them. There are many practical instances in this case, and therefore we must look our hearts do not deceive us therein. For it is very difficult to have any advantage by another man's sin or evil, and not to have a secret and tacit will thereof. And thus much for the Rules about delightful motions to sin.

We proceed to a third particular, whereby we may sin against God by these motions of sin within us, and that is, When we are careless and negligent about them, they trouble us not, they grieve us not. How many are there that regard the thoughts and motions of their soul, no more then the fowls that fly over their heads? It argueth an unregenerate heart, an heart not acquainted with the power of godliness, that doth not mourn and grieve under them. How greatly was the Apostle Paul, Rom. 7. afflicted by them? This made him long for Christ and Heaven, where he should be annoyed with them no more. This negligence about them, is that which maketh thee also careless to repress and conquer them. They may lodge whole days and nights in thy soul, and thou never seekest to expel them out. Thus thy heart is like the sluggards field full of briars and thorns. Oh that God would give you seeing eyes and tender hearts! then you would find that even an hair hath its shadow, even the least motion to sin hath its sting and bitterness with it; and above all sinful motions, look to those that arise in thee, because good things are urged and commanded to thee. For this is the desperate incurable evil our souls, that good things stir up sinful lusts within us, not indeed properly and directly, but occasionally and by accident. Thus the Apostle bewaileth the motions of lusts within him from this account, Rom. 7. 8. Sin taking occasion by the commandment wrought all manner of concupiscence within him. Thus the good and spiritual Law made him more carnal and sinful. And what is more often then to have powerful preaching, godly and wholesome reproofs stir up the evil motions of men against them. Thus the more remedies are applied to us, the more corrupt we grow. We might be voluminous in this soul-searching point, but we must conclude.

Let the Use be, Seeing that a man is thus tempted from his own lust within him, we cannot lay the cause on the Devil himself, though he be a Tempter; then it's our duty to look to what is within: Those embers within us will quickly set all on fire. Say not, this or that moved me, blame not this or that estate, but thy corrupt lust within. This is as Luther said ( in Genes. Chap. 13.) to be like the fool that stood in the Sun bowed down, and then complained his shadow was crooked. It is not thy riches, nor thy poverty, not thy health or sickness, no condition or temptation whatsoever; but the true proper cause is this maternal lust, which lieth in our bosoms. How little is this truth attendeth unto? with the Pharisees, we more regard to cleanse the outside, than the inside, Mat. 23. 25. The mistake herein brought those many rigid and ausiere disciplinary ways in Popery, as if from the externals we must cure the heart, and not by curing the heart thereby cleanse the outwards. The Franciscan will not so much as touch silver. The Carthusians will not eat a bit of flesh, though their lives depend upon it: What folly is this? Meat and money are the good creatures of God; if we do abuse them, they are not to be blamed, but our corrupt lusts within. If a whorish woman wear gold and precious stones to allure others, they are in themselves good, though she abuse them to an ill end: And thus all the comforts and mercies we enjoy are God's good gifts, and it is not the actual abdication of the use of them, but the mortifying of our lust within that will make us please God.

. 1.

The Difference between Original and Actual Sin.

THe only way to comprehend the latitude of this excellent truth about the Conflict between flesh and spirit in the true believer, because of original sin still adhering to him, is to lay down several Propositions, wherein we may at the same time assert truth, and obviate some error.

First, Original sin doth greatly differ from actual sin in this particular, that when an actual sin is committed, there remaineth no more but the guilt of it, which upon repentance by justification is wholly removed away, and thus an actual sin is as if it had never been; but in original sin, although the guilt of it be taken away, yet the nature of it abideth still, though not with such dominion as formerly it did. It is true the Schoolmen, except Biel and some others, say, actual sins leave a macula, a blot or defilement upon the soul, as well as a reatus, or guilt; and what this macula is, they are different in their explication of: but we must necessarily grant, that every actual sin doth defile the soul, depriving it either of the beauty it hath, or ought to have, but yet still the act of sin is passed away, whereas in original sin, the sin itself doth still continue, by which it is, that though to those who are in Christ, there is no actual condemnation, yet there is that which is damnable in them; insomuch as without Christ there is a woe to their most holy and praise-worthy actions. It is true, the Papists and others look upon this as non -sense, or a contradiction, that sin should be in a man, and not make him guilty; as if actual condemnation might not be separated from sin, though indeed the desert of condemnation cannot. It cannot be but wheresoever sin is it doth deserve hell, it hath enough in it to provoke God to wrath, but yet when humbled for and withstood, then through the blood of Christ, this actual guilt, though not the potential one, is taken away. Yea original sin doth not only differ from actual sin, but also habitual, because though habitual sins do abide in a man, yet when a man is regenerated, and made a new creature, all the habits of sin are expelled; for if the habits of sin and grace should abide together, then a man might at the same time be holy and unholy, the son of God, and the son of the Devil, seeing our denomination is from the habits that are within us; therefore that cannot be. But though in our Regeneration the habits of sin are removed, yet it is not so with original corruption, that is not an acquired, but an innate habit of sinning within us. Thus our original corruption is far more pertinaciously cleaving unto us, then any habits or customs of sin can be, though of never so long continuance.

. 2.

IN the second place, That is a false position which the Remonstrants have (Exam. Censurae cap. 11. pag. 128.) that the difficulty which new converts have to leave their former lusts, doth arise chiefly from their former custom and exercise in ways of impiety, not from original sin. For they distinguish of godly men such as are incipients, new beginners, that are but newly converted unto Christ, and these they say have a great conflict within them, they have much ado to leave their former lusts and impieties they have been accustomed unto: and then there are the Adulti, such who are proficience, and grown up; now these they say may arise to such a measure of holiness, as to be without any conflict at all between flesh and spirit, or to feel it very rarely: but that is directly to contradict this Text, which speaketh it universally of all that have the Spirit of God in them while in this life, they do meet with opposition not only from the devil without, but the flesh within: Therefore they would elude this Text, as if it did not mean an actual reluctancy or lusting against one another, but only potential, that it is the nature of the flesh and Spirit thus to oppose one another, for this is say they against the nature of habits, seeing it is the property of habits to make the will readily and willingly will and do those things, which formerly were grievous and troublesome, but the Scripture speaketh of the actual reluctancy; it doth not say it may or it can, but it doth lust; and as for habits, though we grant when these supernatural habits of grace are infused into the soul, we are carried out with readiness, delight, and willingness in those holy duties which formerly were tedious and grievous unto us; yet because neither the habits of grace are perfect within us, nor the acts that flow from them, therefore it is that there is a mixture of our dross with the spirits gold. For although the habits of grace are immediately inspired or infused from God, and so as they come from him are perfect; yet because that is a true rule, Quicquid recipitur, recipitur ad modum recipientis; whatsoever is received, is received according to the capacity and qualification of the subject: Hence it is, that these habits of grace are imperfect as received and seated in us; and whereas again they reply, that suppose this Text be understood of actual reluctancy, yet it is not generally to be extended to all, but limited to the Galatians, who were but new converts, but beginners, and therefore had this fight within them; that is also false: The Apostle saith the flesh lusteth against the Spirit, and the Spirit against the flesh in the general: It is an universal Proposition, neither is it anymore to be limited to the Galatians, then the duty enjoined, which is to walk in the Spirit; so that as the duty belongeth to every godly man, the reason likewise must, and therefore the Apostle doth not say, the flesh lusteth against the Spirit in you, (they put ( in vobis ) into the Text) but speaketh universally of all that have the Spirit of God: Besides this Text opposeth them, for grant these Galatians were new converts, yet the cause of the combat within them, is not attributed to their former custom of impiety as they would have it, but to the flesh, which is original sin within them, when therefore a man is truly converted, that difficulty to leave his former lusts doth not arise because the habits of sin do still abide in him, but because original sin is still living in us; and therefore according to the greater or lesser measure of grace healing and sanctifying of us, so we find the greater opposition in parting with the sins we formerly committed.

. 3.

WE are to lay it down for a certain foundation to build upon (as hath formerly been delivered) That this spiritual conflict was not in the state of integrity. Adam before his fall could not find such a rebellion in him; for if so, this would greatly have interrupted all his blessedness; and withal such a duel within him, and that necessarily flowing from his creation, would have redounded to the great dishonor of God his Maker. Now the Adversaries of original sin, whether Papists, Remonstrants or Socinians, who do usually traduce the orthodox Doctrine about it, as if horribly injurious to God, do in this particular far transcend all such supposed reflections, either upon the justice or mercy of God. For they do boldly affirm, That by the very natural constitution of man, there is a necessary conflict between the rational and sensitive part; only say the Papists, original righteousness (which the Socinian derideth as much as original sin) did keep down this repugnancy, so that Adam had not any actual rebellion within, though it was there potentially and radically. Thus Soto (though Stapleton fluctuateth, and seemeth to be his Adversary therein) expressly affirmeth ( Lib. de Naturâ & Gratiâ, c. 3.) that the conflict mentioned by the Apostle, Gal. 5. 17. is Homini â naturâ ingenita, inbred in the very nature of a man, which he would prove from a philosophical Discourse out of Aristotle, who divideth man into two parts: his rational and sensitive, adding that the sensitive part obeyeth the rational, not despotically, as servants who have no right of their own do to their masters (for so the members of the body only do serve the mind) but politically and civilly, as a Citizen doth his Prince, in whose power it is to disobey. But as Aristotle knew nothing of man's creation, or the Image of God put upon him, nor of his fall, and the utter depravation of man's soul thereby, so it would be absurd to run to his darkness to fetch light about these things. Hence also it is, that the same Author ( Cap. 13.) in another place, compareth man fallen with man standing to some weighty piece, that hangeth on high, but is hindered that it cannot fall; and the same piece, when the impediment is removed. For as such a piece of timber had the same proneness to fall to the ground, while it was hindered, as when the obstacle was removed, only it did not actually fall: Thus man abiding in his state of integrity had this principle within, to carry him more affectionately to sensible things then spiritual; only original righteousness did stop and hinder the actual motions thereof. It is true, that all Papists do not assert this repugnancy from our primitive constitution: For Cajetan upon the place doth note truly, Sermo est, &c. saith he. The speech is of the flesh, as infected with original sin, for thence the flesh lusteth against the Spirit, not from the primary Creation. Yea their admired Thomas a Kempis, (Pag. 77.) for his practical devotion, confesseth that Adam in the state of innocence had not this conflict. And no wonder that Papists thus dogmatize, when Arminius, who useth to be very wary, being he was the first that was to broach those dangerous errors, the Devil delighting to use a Serpent, not an Ass, because he was more subtle then other beasts of the field, yet asserteth that the inclination to sin was in Adam before his fall, Licet non ita vehemens & inordinata ut nunc est, although not so vehement and inordinate as now it is. It is true, the whole Paragraph is put by way of question, but in the procedure thereof, this is spoken affirmatively, ( Articul. perpendendi, cap. de peccato originis. ) And with the Socinians nothing is more ordinary then to affirm such a rebellion in man, and that so peremptorily, that from this they conclude, Adam did sin, it was from his concupiscence that he did break the Law of God; Yea some are not afraid to attribute this repugnancy and conflict to Christ, as if when he prayed, Father, if it be possible let this Cup pass away, that this came from the Agony between the rational, and sensitive part within him. It is wonder that these do not also hold, that it will continue in Heaven also: so that as long as man hath a soul and a body, this opposition cannot be removed; but surely the naming of this to tender hearts and ears is confutation enough. For is not this truly and properly to make God the Author of sin, that he put a rebellious thorn in our sides at first, and that because we are his creatures, made of a soul and a body, therefore we must necessarily be divided within ourselves. Thus those who charge original sin with Manichism do herein exceed the Manichees themselves; for they attribute this evil in a man to an evil principle; but these make the good and holy God to be the Author of this rebellion. Neither is it any evasion to say, This rebellion of the sensitive part is no sin, unless it be consented unto; for it is such which is contrary to the Law of God, it is to be resisted and fought against. And certainly that demonstrateth the evil nature thereof. Luther indeed speaks of a Franciscan, which maketh this concupiscence to be a natural good in a man, as it is in the fire to burn, or the Sun to shine: But certainly such qualities or actions are not to be resisted, or fought against, as these are; How can that be good, which is confessed to be a sin, if consented unto?

. 4.

WHen we say the flesh and the Spirit do thus conflict with one another, you must not understand it of them as two naked bare qualities in a man, but as actuated and quickened from without. For the gracious habit in a man, is not able to act and put itself forth vigorously without the Spirit of God exciting and quickening of it. And although inherent sin of itself be active and vigorous, yet the Devil also he continually is tempting and blowing upon this fire to make it flame the more impetuously: So that we are not to look upon these simply as in themselves, but as subservient to the Spirit of God, and the Devil. The Spirit of God by grace in the heart doth promote the Kingdom of God, and the Devil by suggestions, doth advance the kingdom of Satan in our hearts: So that grace and sin are like the Deputies and Vicegerents in our souls to those Champions that are without us. Now because the Spirit of God is stronger, and above the Devil, therefore it is that the flesh shall at last surely be conquered. Nay, if the godly at any time fail, if sin at any time overcome, it is not because the Spirit of God could not overcome it, but because he is a free agent, and communicateth his assistance more or less, as he pleaseth; only in this combat the godly are to assure themselves, that they shall overcome all at last, that the very root of sin will be wholly taken away, never to trouble or embitter the soul anymore.

. 5.

FIfthly, In natural and corrupt men, there is no sense or feeling of any such conflict. They never groan and mourn under such wrestlings and agonies within them, and the reason is, because they are altogether flesh, and flesh doth not oppose flesh; neither is Satan set against Satan. It is true, there is in some natural vicious men, sometimes a combat between their conscience and their appetite; their hearts carry them on violently to sin, but their consciences do check them, and they feel a remorse within them, but this is far different from that spiritual conflict, which the Apostle doth here describe, and is to be found only in such men, who have the Spirit of God: No wonderthen if there be so many who look upon this as a figment, if so many even learned men write and speak so ignorantly and advisedly about it; for this truth is best acknowledged by experience: It's not the Theologia ratiocinativa, but experimentalis, as Gerson divideth Divinity, that will bring us to a full knowledge of this, It cannot then but be expected that you should see men live at ease, and have much quietness and security in their own breasts, thanking God, as if their souls, hearts, and all were good within them, all were as they desire it; for the strong man the Devil keepeth all quiet; flesh would not oppose flesh: It is true, one sin may oppose another, covetoufness; drunkenness; and so a man who would commit them both be divided within himself; one sin draweth one way, and another sin the other way: but still in the general here is an agreement; all is sin, all tendeth one way still, and therefore is not like this combat in the Text; but of this more in its time.

. 6.

SIxthly, In all regenerate persons though never so highly sanctified, there is a conflict more or less: It is true, some are more holy then others; some are babes, and some are strong men; some are spiritual, some in a comparative sense are carnal; some are weak, some are strong; and according to the measure of grace they have received, so is this conflict more or less, Amyraut a much admired Writer by some, (neither do I detract from that worth, which is due to him,) doth industriously set himself. ( Constd. cap. 7. ad Rom. ) to expound the 7 ^th of the Romans of a person not regenerated, but in a legal state, yet disclaiming Arminianism and Socinianism: which Exposition being offensive and excepted against, (as justly it might) by William Rivet; he maketh a replication thereunto, wherein he delivereth many novel assertions. Among which this may be one;

First, Because the most holy that are, have used all. means to mortify and keep down the cause of these sinful motions; If they did not continually throw water as it were upon those sparks within, the most holy man would quickly be in a flame. Even this Apostle Paul, doth not he confess this of himself, 1 Cor. 9. 27. I keep down my body, and bring it into subjection, &c. He doth not mean the body, as it is a mere natural substance; for the glorified Saints will not keep down their bodies. but as it is corrupted, and made a ready instrument to sin: for though the Apostle call it not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , yet these are not opposite, but suppose one another, as Rom. 6. 12. Let not sin reign in your mortal body, and it is a very frigid and forced Exposition of Amyraut, as if the Apostle did understand it of the exposing his body to hunger and thirst, and all dangerous persecutio • s for the Gospels sake. For this was not Paul 's voluntary keeping down of his body; those persecutions and hardships to his body, were against his will, though he submitted to them, when by God's providence he was called thereunto; but he speaketh here of that, which he did readily and voluntarily, lest from within should arise such motions to sin, as might destroy him; yea it is plain that even in Paul there was a danger of the breakings forth of such lusts, because 2 Cor. 12. God did in a special manner suffer him to be buffeted and exercised by Satan, that he might not be lifted up through pride: neither is this any excuse to say with Amyraut, That such sins are apt to breed in the most excellent dispositions; for it is acknowledged by all, that such sins have more guilt in them then bodily sins, though not such infamy and disgrace amongst men; Luther calleth them the sublimia peccat; the sublime and high sins, such the Devil was guilty of, and they were the cause of his final overthrow and damnation: If then the most godly have used all means to mortify sin within them; it is plain they found a combat; and that if sin were let alone, it would quickly get the upper hand.

Secondly, That there is a conflict of sin appeareth in those duties enjoined to all the godly, that they watch and pray, that they put on the whole armor of Christ. Yea the Disciples are commanded to take heed of drunkenness and surfeiting, and the cares of this world, Luke 21. 34. and generally Paul 's Epistles are full of admonitions and exhortations to give all diligence in the ways of holiness: especially that command is very observable, 2 Cor. 7. 1. Having these promises, let us cleanse ourselves from all filthiness of flesh and spirits, perfecting holiness in the fear of God. Here you see both flesh and spirit, that is the rational and sensitive part, have filthiness; and that those who are truly godly are to be continually cleansing away this filthiness, and to perfect what is out of order. What godly man is there, that can say, This command doth not belong to me, I am above it, I need it not? No less considerable is that command of Peter, 1 Pet. 2. 11. Dearly beloved, I beseech you as pilgrims and strangers, abstain from fleshly lusts, which war against the soul. Not as if this were wholly parallel with my Text, as Carthusian is said to bring it in, thereby proving that by flesh is meant the body, and by spirit the soul; but only it showeth, that no godly man in this life is freed from a militant condition, and that with his own flesh, his own self, which maketh the combat to be the more dangerous. For this cause David, though a man after God's own heart, though God's servant in a special consideration, yet prayeth Psal. 19. 13. Keep back thy servant from presumptuous sins; which expression denoteth, that even a godly man hath lust within him, that would carry him out like an untamed horse to presumptuous sins, did not the Lord keep him back. But we need not bring more reasons to confirm that which experience doth so sadly testify.

. 1.

THe next Proposition that may give light to the weighty truth about the spiritual conflict that is in the most regenerate persons is this, That besides the reasons formerly produced, and many others which might be named, there are two famous places of Scripture, which do most signally and eminently declare such a combat in the most holy men. The first is this of my Text, which hath sufficiently been explained and vindicated from corrupt Interpretations. And truly the light of this Text shineth so clearly, that there are very few who are not convinced that this speaketh of the fight which regenerate persons find in themselves between those two contrary principles of the Spirit and flesh which are within them. The second place, which doth so firmly establish such a conflict in those who by grace are made new creatures, is Rom. 7. from v. 14. to the end of the Chapter, where we have a most palpable delineation of this duel that is fought in the inwards of a godly man; but that place is not so freely consented unto, as this Text I am upon.

Now because the clearing of that is of special use, and because it is of such affinity with my Text, I shall enlarge myself (for I will not call it a digression) in the full explication of that part of the Chapter, showing, How that it must be a regenerate person, and him only of whom those things are there spoken. And you will find that the distinct opening of that portion of Scripture will afford us many necessary things both for Instruction, Consolation and Admonition, and all immediately adhering to this point I am now upon. This I intend to dispatch in several particulars, which will be as so many branches growing from the flock of that Proposition I have already named. And

First, You are to know, that the Discourse which Paul there useth concerning the combat within himself, is by some interpreted, as if Paul, though he name himself, Yet doth not mean himself, while regenerated, but while unregenerated. So that (say they) Paul doth therein take upon himself the person of one that is not yet in the state of grace. This they conceive must necessarily be so, because such a person is said to be carnal and sold under sin. The flesh is always said to have the better, whereas regenerate persons they have crucified the flesh and the Spirit; And the Law of the Spirit of life hath freed them from the Law of sin and death, Rom. 8. 2. Only when they expound it of an unregenerate person, they distinguish of such,

1. One who is grossly ignorant and profane, wallowing in his sins in a most senseless and stupid manner, whose conscience are wholly dead within them; and such are carried out to sin with all impetuousness, having no check or remorse of conscience within them, of such the Apostle doth not speak. But

2. There are others who are in a Legal state, under the powerful convictions and operations of the Law, as Amyraut expresseth it: Men who besides the mere knowledge of the Law have by the efficacy of God's Spirit the convincing power of it so set home, that now their enlightened minds do greatly incline them to that which is good; but because their hearts are not sanctified, their affections are not mortified, therefore these lusts do hurry them away against those legal convictions that are upon them; or as Arminius expresseth it ( in cap. 7. ad Rom. ) not in a much different way, the Apostle speaketh of one, who is in some preparatory way to conversion. By the Law he is so far wrought upon, that he is afraid because of his sins, he crieth out of them, mourneth because of them, hath many wishes and desires: Oh that I could leave these lusts, I do not like or consent to such evil things that I do! Thus this person is supposed to have a servile fear, which is initial to the work of conversion. And this frame of spirit, although it be not regeneration, yet is to be reckoned among the good and spiritual gifts of God.

In the second place, There are others who do zealously contend, that that discourse cannot be applied to any, but a regenerate person; and to understand it otherwise would be to plunge the godly in a deep gulf of discouragements, and to attribute such things to unregenerate persons, which those that are truly sanctified cannot go beyond; And this way Austin, and others of old do, willingly go. Yea most of the Popish Interpreters, Estius, Contzen, Pererius, Sasb • lt, &c. Tolet is taken notice of, as the most eminent dissenter. The Lutherans also generally, and the Calvinists, yea most Protestant Writers. Even Musculus, whom the adversaries of this Interpretation do so much allege in this point, and labor to decline all suspicion by his name, yet doth clearly and fully expound it of a man truly regenerated and converted, but in the lowest degree and initials of grace; although in the lowest form, yet sanctified and regenerated he confesseth him to be. Arminius and Amyraut have indeed in a peculiar manner set themselves against this Exposition. Yea there is an English Writer, who goeth so high, as to call the explication of this portion of Scripture, as spoken in the person of a regenerate man, An encouragement of an evil life, and a scorn cast upon the holy Ghost; yea that it is verbum dictum contra Spiritum sanctum. (Vnum Necessarium, chap. 7. pag. 456.) But herein he followeth Arminius, out of whom also he seemeth to borrow all that he hath in this point of any appearing strength and validity. In cap. 7. ad Rom. where he would have it considered, whether this fight described here in the Text, can be attributed to the Spirit of God, Citra apertam gratiae Christi, & ejus Spiritus contumeliam & ignominiam. And a little after, Constabit diligenter inspicienti, citra enorme Spiritus sancti dedecus, illi luctam istam attribui non posse. Thus Aristotle's speech is very true, 〈 in non-Latin alphabet 〉 , Ethi • . lib. 7. cap. 10. Yea the late Annotatour is so far from thinking, That doing the ill we would not, and the not doing the good we would, to be a fit ingredient in the character of a regenerate man, that he maketh it the aggravation of a wicked man. Thus he saith, The Heathens made the highest pitch of villainy in Medeas person, when she is said to see and like that which was good, and do the direct contrary. So that it should seem by this, That the Annotatour would think Arminius, and those who think this Discourse to be understood of a man in a preparatory way to conversion, and as it were not far from the kingdom of God, to yield too much: We must rather look upon it as spoken in the person of some enormious and transcendent sinner: but I think herein he is primus and solus. Besides his assertion is against Aristotle, who writing of the incontinent person, that in some respects knoweth the actions to be sins, yet doth them, saith notwithstanding, that he is not a wicked man, but 〈 in non-Latin alphabet 〉 , a semi-wicked man, Ethic. lib. 7. cap. 9. 〈 in non-Latin alphabet 〉 . But concerning this sinning against knowledge in a regenerate person, as also the collation of him with an incontinent person more hereafter. Only by the way we may wonder, why the above mentioned Annotatour in his Annotations on this place, is so industrious to prove this passage cannot be meant of a regenerate person, from verse the eighth and the ninth in this Chapter, where it's said, Sin wrought all manner of concupiscence in him, that sin revived and he died. For surely he cannot but know, That none of the Dissenters from him in this Exposition, do apply those verses to a regenerate man; but that the application to such a person beginneth at the fourteenth verse, or else as Calvin, at the fifteenth verse; But it is not so material to know what men say, as what may be evinced out of the Chapter itself. Only we may add, That the Socinian is likewise very stiff and zealous in the Interpretation of this Chapter concerning a non -regenerate person. Yea the Polonian Knight, that writeth the life of Socinus, would have us take notice of a wonderful work of God, convincing an eminent man of this Exposition; for thus he relateth, Pag. 21.

Thirdly, We cannot say it is heresy and an error in fundamentals, to expound this place of an unregenerate person; yet as the grounds and reasons may be, such an exposition may be either heretical, or bordering thereupon. For there are two principles, which may be supposed, upon which the Exposition of this Discourse concerning an unregenerate person may be built; for either some will not understand it of a regenerate person, Because they think it opposeth perfection in this life, whereas they think a man may and ought to be altogether pure and without sin in this life; or else they do acknowledge the imperfection of out regeneration, and the relics of original sin abiding in us, whereby we are not able to answer the purity and holiness of the Law: Only they think this is not a proper place to prove such a truth, but is rather injurious to the grace of God working in believers. And in the number of these later Arminius doth acknowledge himself: Now if such men be real in what they say, and do not secretly nourish some monster within, till they have a fit time to bring it forth, they are not much to be blamed. For as long as they agree in the true Doctrine, though they differ in the Texts, that do prove it, that is not so material. Certainly Calvin was most unjustly traduced by Hunnius the Lutheran, for Judaizing and denying the Trinity; yet he did not think that Doctrine was to be proved out of every Text, that the Ancients did make use of. But then to deny the exposition of this place concerning a regenerate person, Because they hold perfection in this life, and an immunity from sin, for which end the Pelagians of old did seem to oppose it; yea and that this perfection was to be obtained by our own free-will, this may justly be looked upon as heretical, Upon which account Castalio is inexcusable, for he interpreteth it of an unregenerate man, only subject to the Law, merely to establish perfection; affirming, that the old man is wholly crucified in this life, denying Christ's imputed righteousness, and affirming men may be without sin. ( De Justific. pag. 67. & frequenter alibi. ) This is certain that the true Exposition of this place doth powerfully overthrow the Doctrine of perfection in this life: For if a Paul doth find this civil war within himself; if Paul creep thus upon the ground comparatively to the admirable holiness required in the Law, who then may not have cause to be humbled for that spiritual agony he feeleth within himself?

Fourthly, Although we affirm this later part of the Chapter is to be understood of a regenerate person, yet we also acknowledge, that a Minister is to manage this truth with much wisdom and dexterity, that so the Doctrine of imperfection in regenerate persons, may not be an occasion to • ull men a sleep in their laziness, that hereby they do not content themselves with incomplete and sluggish wishes in the ways of holiness. If any do abuse this Doctrine to lukewarmness or indulgence in sinful ways, saying, their estate is like Paul 's the evil they would not do, they do: This is not the fault of the Doctrine, but either of the Minister, who doth not wisely dispense it; or of the hearer, who doth willfully suck poison out of the sweet herb: Even as the whole Doctrine of the Gospel, and God's grace, may be abused to licentiousness. It is true, that the proper character of Christianity is, That it is an acknowledgement of the truth, which is after godliness, Tit. 1. 1. And certainly there is no point may more quicken up to godliness, s • ur on the most holy to greater growth in piety, then this truth about the imperfection of the graces, that are in the best; and also that we have a treacherous enemy within us (the relics of original sin) which without daily watching and praying, will quickly plunge us into confusion, Now the Minister of Christ will so handle this Exposition, though of a regenerate person, very profitably and advantageously to the increase of godliness, if he add these qualifications to his Interpretation:

1. That the evil which this person is said to do, is not to be understood of gross and enormieus crimes, but partly of the very motions to sin within us, and sometimes a consent thereunto, and (it may fall out so, as to be) an acting of them in our lives; but this is not of gross sins, or if of a foul sin, yet not continued in, but with repentance and greater hatred recovered out of it. Unless the Preacher do thus limit his Exposition, he leaveth the battlements without rails, he doth not fence against the pit wherein some may fall. Let no man therefore think that this passage of Paul's is to be extended to gross sins, as if many profane sinners, who sin, and their consciences check them, and then they sin again and have remorse again, could take any comfort from these places, as if they might say with Paul, It is not I, but sin that dwelleth in me; The evil that I would not, that I grieve for, in the temptation, I do: Oh take heed of abusing the holy Word of God to such corrupt ends! Austin some where speaketh to this occasion, when this part of Paul 's Epistle was read, I fear (saith he) left this may be ill understood, but let none think, as if Paul 's meaning was, he would be chaste, but he was an adulterer, he would be merciful, but he was cruel, &c. Thus it would be very dangerous to interpret this passage of gross sins, and yet it cannot be denied, but that men who sin grossly, yet with some remorse and grief of conscience are apt to cover themselves with these fig-leaves, and think this is sanctuary safe enough to run unto, that though they do sin, yet it is not with full consent and delight. Arminius affirmeth ( in cap. 7. ad Rom. pag. 753. as he saith, Vere & sancte )

Secondly and lastly, This Exposition will be advantageously managed for godliness, 〈…〉 also inform, That Paul doth not here speak of every particular temptation, as if in every conflict he had the worse, and the flesh had the better; but he speaks of good and evil in the general, and that in the whole course of his conversation. In the general his heart was set upon the good commanded, and against the evil forbidden, but yet he could never attain to his fullness of desire, though in several combars, the spirit might and did conquer the flesh. And certainly the Arminians, who will hold us to the rigid letter, as if this person never had he better, no not at any time in any sin, must take heed of that fault they charge upon us ( viz. ) that they be not injurious to the grace of God, even according to their own Exposition; for they acknowledge those workings of the Law in this person against sin, are from the Spirit of God: These are the good gift of God, and although they come not from the Spirit, as regenerating, yet as moving and preparing the heart for Regeneration. Now will it not be derogatory to say, that in this conflict the Spirit of God is overcome in every conflict, that at no time he cannot do the good he would? This is to make the conflict of a man in this legal estate inferior to Aristotle 's incontinent person, who hath only the mere light of natural reason to help him; for he compareth ( Lib. 7. Ethic. cap. 9.) intemperance to the disease of a Dropsy or Consumption, because incurable, but incontinency to the falling-sickness, because curable. And then because the former is continual, the later sometimes only. If then in very Heathens, whose conflict is only between a natural conscience, and their lusts, conscience doth sometimes prevail, their lusts do not always overcome; Shall we think less is done by the Spirit of God in them, who are in this legal conflict? It is true, if we speak of perfect obedience to the Law of God: so at all times in all things, the Law of sin within a godly man doth retard and make him to come short; but then in particular combats, there the flesh doth not always prevail; only the Apostle instanceth in the tyranny of sin, and not the dominion of grace, because hereby he would inform the Jews how much they were to sigh and groan under this burden, and thereupon to have higher thoughts of Christ. For seeing there were two things that did keep them off from Christ, The ignorance of the power of original sin, and a desire to find out a righteousness by the works of the Law: The Apostle doth take an excellent way to cure them of these two evils, by showing what deep root original sin hath in the most holy, and how opposite and fighting it is against the grace of God within us, insomuch that we cannot have our full comfort but in Christ alone.

. 2.

Reasons for this Exposition.

THat there is no godly man living free from this spiritual combat, because of the flesh which still abideth in him, hath been proved by Reasons and Scripture. To this Text we have joined Paul 's Discourse, Rom. 7. which you heard was to be understood of no other then a regenerate person. But because such an Exposition, as also the Doctrine of the imperfection of Regeneration may be abused; You heard with what limitations that Chapter was to be interpreted, though of a godly man.

It is remarkable what Austin saith in defense of himself, expounding this place of a regenerate person, whereas he had interpreted it otherwise formerly, Non ego primus aut solus, &c. ( Lib. 6. contra Julianum. lib. 11.) He was not the first, or only man that did interpret it so. Yea he confesseth he understood it of unregenerated persons once himself; and his greatest reason was, because he thought Paul could not say of himself, That he was carnal and sold under sin; but afterwards (saith he) Melioribus & intelligentioribus cessi, vel potius ipsi veritati, &c. The example of this excellent man might much convince, but that prejudice doth blind men's eyes.

Let us see what Reasons are cogent for this Exposition.

First, This is very considerable, That the Apostle in the former verses speaking of himself, useth the Preterperfect tense, speaketh of that which was past: only at the fourteenth verse, there he changeth the tense, and speaketh of the present time; which may persuade us, that he speaketh of himself, what he was once, before regenerated, and what he hath experience of in himself, though sanctified. This changing of the time, argueth a change also in the person; for so his Discourse runneth from the seventh verse to the fourteenth, I had not known lust, and sin wrought in me all manner of concupiscence, I was alive without the Law once, and sin deceived me, &c. All these expressions are concerning what was done in him. Then at the fourteenth verse, with the rest following, he speaketh of the present time, I am carnal, I do that which I allow not, &c. This altering of the time may incline us to think, that it is very probable the Apostle doth compare his former estate of unregeneracy with the present of sanctification that he is now in. It is true indeed, we grant that the Apostle doth sometimes assume the person of another man; he supposeth such a thing in himself, which yet we must not conclude to be in him, as Rom. 3. 7. For if the truth of God hath abounded more through my life unto his glory, why yet am I judged as a sinner? Here it is certain, he personateth a wicked object or and caviller. So 1 Cor. 13. 2. If I have all faith, and not charity, &c. As also Gal. 2. 18. If what I have destroyed, I build the same again, I make myself a transgressor. But who doth not see a vast difference between these expressions and Paul 's Discourse in this Chapter? For they are spoken hypothetically by way of supposition. And therefore every one may perceive that the Apostle doth not intend an absolute speech of himself. Had the Apostle used such conditional expressions here, then there had been some color, If I do the evil I would not, if I do not the good I would, if I delight in the Law, if the Law of God, &c. then we might have doubted whether he spake of himself or no. Or had the Apostle as absolutely and peremptorily spoken in those places, as he doth here, we should have wondered at it. Should he after a large Discourse to that purpose have concluded, So then I myself destroy what I have built, it would have greatly amazed us? As for that place insisted upon by so many, 1 Cor. 4. 6. These things I have in a figure transferred to myself and Apollo, &c. and from thence gathering, That it is ordinary with Paul by a figure to assume another habit (as it were) then his own. Suppose it be granted, Doth it therefore follow he doth here in this place? What, doth the Apostle never speak in his own person? If we will not take this as spoken of himself, Why do the Dissentients take the second verse in the next Chapter, as to be understood of his own person? The Law of the spirit of life in Christ Jesus, hath freed me from the Law of sin and death. Besides this very place maketh against them: for when the Apostle doth thus assume a person, he plainly discovereth he doth so; you see he doth expressly say, that what he did, he did by a figure, but here is not the least hint given of any such thing, there is not a syllable by which we may gather any such transfiguration: So that it is a wonder that the Apostle should continue in such a long discourse, and that with so much vehemency, and yet give no discovery that he doth not mean it of himself, especially when the Adversaries to this Exposition say, That to understand it of Paul, is so contumelious to the Spirit of God, and so destructive to all godliness. Certainly if so, the Apostle would have manifested something to remove this stumbling block. Although I may add that even that very Text, I have in a figure transferred to myself and Apollo, &c. doth not necessarily allude, to that mention made of th •• , 1 Cor. 2. 12. where speaking of their factions, some said they were of Paul, others of Apollo; as if the Apostle did by figure, use their names, intending thereby the false Apostles; for (say they) The Corinthians made their divisions by occasion of the false Apostles glorying in them, and exalting them against those that were faithful. But if so, what argument could there be in Paul 's words? Was Paul crucified for you? Were you baptized in the name of Paul? If he did mean false Apostles, and not himself, why should he thank God that he had baptized so few? Therefore Pareus acknowledgeth, that the common Interpretation of that Text, as if Paul by a figure use his name and Apollo for the false Apostles, is no ways agreeable with the scope of the place: For how could that be an example to teach them humility, as he there enlargeth himself. Heinsius also doth not like the translation of the Greek word 〈 in non-Latin alphabet 〉 , for such a transmutation of names and persons, but maketh it the same with 〈 in non-Latin alphabet 〉 , but enough of this.

2. A second Argument is, In that this person is said to hate evil, not to will what is evil, not to know or approve of it, and then he is said to will that which is good. Now this is the Description of godliness, to love good, and to hate evil. It is true, that in convinced men, who yet retain their lusts, as also in legal men, they would not do the evil that they do, but yet they cannot be said to hate it: No they love their lusts; therefore when any fear doth abate, they presently fall unto those sins again, but this man doth hate sin; So that in this property two things discover a regenerate person, 1. That not only his conscience and his judgment is against sin, but his will, his heart and affections also, whereas in all unregenerate men, their judgments, and their consciences being enlightened and terrified, maketh them afraid to commit sin; but their will, then affections 〈◊〉 not against it. And then secondly, The Apostle speaketh generally of evil and good, he doth not say, I do this evil, I would not, or I do not this good that I would, but evil and good indefinitely, and this is only proper to the regenerate, he only hateth all evil, be only loveth all good, whereas the unregenerate person doth hate only some evil, and it is some good only that he would do, though if a man truly hate any sin, he hateth all sin, because odium is circa genus.

Thirdly, This person must be a regenerate person, because there are two distinct principles in him, Sin and He are made two different things, verse. 17. It is no more I that do it, but sin that dwelleth in me: And ver. 18. I know that in me (that is my flesh) dwelleth no good thing; Here then are (as it were) two distinct persons; this person hath two selfs, which doth necessarily demonstrate that this is a sanctified person. For can a man under legal convictions say, It is not I, but sin within me? Can he that hath only errors upon his soul say, It is not I, but sin within me? How absurd and false were that, for their hearts are set upon evil, only the terrors of the Law restrain them? Now a man is, what his heart is, not what his conviction is. It is true, the Libertines did abuse this Doctrine, and would thereby acquit themselves, it was not they, but the flesh: Yea some blasphemously would attribute it to God himself; but till a man be regenerated, he hath but one self, and that is the flesh. But (saith

Fourthly, The person here spoken of must needs be a regenerate person, Because it is said, He delighteth in the Law of God after the inward man, ver. 22. This is one of the places that compelled Austin to change his former opinion. Certainly to delight in the Law of God, is an inseparable property of a regenerate person: David expresseth his holy and heavenly heart thereby; yea the Greek word is 〈 in non-Latin alphabet 〉 , I delight with. Arminius doth well observe the emphasis of the word, for he maketh the Preposition 〈 in non-Latin alphabet 〉 not redundant, but significant. So that the meaning is, he delighteth in the Law of God, that is, he delighteth in God's Law, and God's Law delighteth in him; there is a mutual sympathy and delight (as it were) which maketh the reason the stronger for a regenerate person. For can any but he delight in God's Law, and God's Law (as it were) delight in him again? It is true, it is 〈◊〉 in the inward man, but that is not a diminution, but a specification of the cause, whereby he doth delight in God's Law. I will not say that the inward man doth always signify the regenerate man, and so is the same with a new-creature. For although some understand that place so, 2 Cor. 4. 16. The outward man perisheth, but the inward man is renewed daily; yet happily the context may enforce it another way, yet here it must be understood of the mind as regenerated, because it is opposite to the flesh, and so signifieth the same with the hidden man of the heart, in which sense a Jew is called one inwardly, because of the work of grace upon his soul.

Fifthly, The sad complaint he maketh concerning his thralldom, doth evidently show, that it is a regenerate person: O wretched man that I am, who shall deliver me from the body of this death! If we take body for the material body, which is mortal, and so sinful; or else for that body of sin, which abideth in the godly, it cometh much to one point. It argueth that the person here spoken of, feeling this weight, this burden upon him, is in sad agonies of soul, judgeth himself miserable and wretched in this respect, and thereupon doth earnestly groan for a total redemption; he longs to be in heaven, where no longer will evil be present with him, where he shall do all the good, and as perfectly as he would. It is true, a godly man cannot absolutely be called a wretched and miserable man, but respectively quoad hoc, and comparatively to that perfect holiness we shall have hereafter. So we may justly account ourselves miserable, not so much from external evils, as from the motions and stirrings of sin within us, that do press us down, and thereby make our lives more disconsolate. Hence it is that Austin calleth this Gemitum saactorum, &c. the sighs and groans of holy persons fighting against concupiscence within them.

Sixthly, The affectionate rejoicing and assured confidence that he hath, about the full deliverance of him from this bondage expressed in those words, I thank God through Jesus Christ, doth greatly establish this exposition also of a regenerate ate person. It is true, there is variety about reading of this passage; however this plainly cometh from an heart affected with assurance of God's grace to give him a full redemption, though for the present he lie in sad conflicts and agonies. This is so palpable a conviction, that some of the Dissentients will make Paul here to speak in his own person, as if he did give God thanks for that freedom which the person spoken before had not obtained. Neither is it any wonder to see such a sudden change in Paul from groaning under misery, presently to break forth into thanks and praises of God: For we may often observe such ebbings and flowings in David 's Psalms, that we would hardly think the same Psalm made by the same man, at the same time; one verse speaking dejection and disconsolateness, the next it may be strong confidence, and rejoicing in God.

Lastly, The conclusion which Paul maketh from this excellent experimental Discourse, is fully to our purpose, So then I myself serve the Law of God, but with the flesh the law of sin. To serve God, and to serve the Law of God is all one, and this none but a godly man doth. Yea to serve him with the mind and the spirit is a choice expression of our grace. But because this is not perfect and complete, he addeth, He serveth also the flesh, and the law of sin. It is true, None can serve God and mammon, Christ and sin, but yet where there is not a perfect freedom from thralldom to sin, there, though in the principal and chief manner we are carried out to serve God, yet the flesh retardeth, and so snatcheth to it some service: you heard contraries might be together, while they are in fight. Neither is our redemption from sin full and total. It is to be done successively and by degrees, that so we may be the more humbled and grace exalted. Besides that expression 〈 in non-Latin alphabet 〉 , is emphatical; this is used when Paul expresseth himself in some remarkable manner, I the same, and no other man, as it is used in other places, 2 Cor. 10. 1. Now I Paul myself beseech you, &c. 2 Cor. 12. 13. except it was, because I myself was not burdensome to you. Rom. 9. 3. I could wish that myself were accursed, &c. which is enough to convince such as are not refractory.

. 3.

Objections Answered.

I Shall now consider what is objected against this Interpretation, and shall not attend to the general objections, such as that, That who are Christ's and regenerated have higher things attributed to them; They have crucified the flesh, they have mortifiedeth old man, &c. As also this seemeth to be injurious to God's grace, it will encourage men in slothfulness and negligence, &c. for these shall be answered in the general. I shall therefore only pitch upon two objections, which the Adversaries insist upon.

The first is, That this person here spoken of, is said to be once without the Law, which (say they) is the description of a Gentile in Paul 's language; therefore he assumeth some other person then his own; for Paul always lived under the Law. Austin indeed expounds it thus, I did live once without the Law. that is, saith he, when he was a child, before he had the use of reason. This is too harsh. Therefore it is better answered, The person here spoken of, is not said to be without the Law, which is indeed the description of a Gentile, but that he was alive without the Law once, that is, he, as all the Pharisees understood the Law of God, as forbidding only external sins, and Paul living unblameably as to that respect, thought to have life and righteousness by the Law, but when the commandment came in power to him, and he was convinced that it did prohibit not only outward sins, but inward lustings of heart, then he began to find himself a greater sinner than he was aware of; then he found the Law to be death to him, so that he lived without the Law, because he was not affected with the full and exact obligation thereof.

The second thing much insisted upon is, That the person here spoken of, is said to be carnal and sold under sin, which (they say) is made by the Scripture a certain property of a wickedman. Thus it is said of Ahab, Thou hast sold thyself to do wickedly, 1 Kin. 21. 10. yea of all the children of Israel, 2 Kin. 17. 13. They caused their children to pass through the fire, and sold themselves to do evil in the sight of the Lord. But first, Calvin doth grant, that this is spoken of Paul, while unregenerate, and therefore beginneth his Exposition at the 15 ^th verse of a sanctified person: yet that cannot well be, because there the Apostle beginneth to alter the tense; There he saith, I am carnal, I am sold under sin, whereas before he had used the past time. We grant it therefore, that Paul saith this of himself, though regenerated, that he was sold under sin. But then we say, The expressions above named, and this is not a like; here it is in a passive sense, there in an active sense; of those wicked men it is said, They sold themselves, which denoteth their willfulness and obstinacy; of this, he was sold, which implieth it to be done against his will, as captives are; there it is absolutely, here it is limited to the flesh: And if this phrase did denote a wicked man in an high degree, then how can they apply it to a man under legal convictions, and in a preparatory way to conversion? It would be very hard to say of such men, that they sold themselves to do evil. Besides, there is a twofold bondage and captivity under sin, even as the Israelites had a twofold one they were born in, that of Egypt, and another they voluntarily by their sin sell into, which was that of Babylon. Thus there is a bondage unto sin, we are all born in; for in Adam we were all sold to sin, and so needed a Christ, Redermer. And secondly there is a bondage unto sin, by our own voluntary transgressions; It is true a regenerate person cannot be sold under sin in this later sense, but he is in the former, and so it is no more injurious unto the grace of God, as Austin noteth, then that he is yet mortal and corruptible. Thus you have this great and necessary truth established: Paul speaketh here of a regenerate person, and that not only of him, as he is in the lowest estate, and initials of grace, as Musculus thinketh; but of every godly person while in this life, even the most perfect that is, though this conflict be more applicable to some then others; yea if we do regard the exact purity of the law, the most holy do most humble themselves under it.

. 4.

The several Ways whereby Original Sin doth hinder the godly in their Religious Progress, whereby they are sinful and imperfect.

THe next Proposition in order is, That this flesh, this original sin in a man doth several ways hinder the godly in their religious progress, whereby they are sinful and imperfect, whereby everyone is forced to cry out, as he; O me nunquam sapientem! so, O me nunquam pium! Oh me never godly, never believing, never answering the holy Law of God! This treacherous enemy within us is so multiforme, putteth itself Chamelion -like into so many shapes, that the most holy men have cause to be always on their guard, to keep continual watch, lest sometime or other this Daliah betray them into the hands of the Philistines. How were it possible that some eminent servants of God, as David and Peter, have fallen so grievously, and committed such sins which some Heathens by the light of nature would have abhorred? but that there is this fuel and spawn of sin abiding in every regenerate person. It may well be affirmed, that the reliquiae peccati originalis; the relics of original sin are in the most holy: for as when an house hath been for the greatest part consumed, but at last the fire is quenched, yet there remains some little sparks and embers, which cause a constant watch, lest they kindle and consume whatsoever is left yet undestroyed: Such care and fear ought the godly to have, lest the remaining corruption break out suddenly, and so destroy them.

I shall instance in some particulars whereby original sin doth thus hinder and retard the work of grace in us. As

First, This flesh within the godly maketh us imperfect in this life by its strong opposition; and contrary thwarting it hath to the grace of God within us. These two saith the Text are 〈 in non-Latin alphabet 〉 , they are two adversaries daily combating with one another; Insomuch that what the Spirit saith, do, the flesh saith do it not. Thus original corruption is like Solomon's brawling woman, whose contentions are a continual dropping, Prov. 19. 13. What rest can such a man have? no more then he that lieth in his bed, and hath constant droppings of rain upon him: Such a disturber, and far more troublesome inmate is original sin to a believer, grace hath no rest, no quietness, but the flesh is always raising up oppositions against it, always crossing it, what the Spirit would not, that the flesh would. Therefore Rom. 7. 23. the Apostle expresseth the violent actings thereof by military terms, it warreth, and it bringeth into captivity; In this sense we may say, the flesh is Satan, for that is an adversary in our way, that riseth up and stoppeth us in our spiritual progress: It is true, the natural and carnal man findeth no such opposition; he never crieth out, Oh how hard a thing is it to be heavenly minded, to be godly indeed, to live a life of faith? how difficult to live and die upon Scripture and spiritual grounds? for all is flesh within, dead men feel no pain, they find no opposition; Mortuus non belligerat, is the Proverb, but the godly are in continual exercises, no sooner doth grace begin to work, but the flesh presently beginneth to counterwork.

Secondly, The flesh doth retard and hinder the work of grace by subtle allurements and enticements: Thus as the Devil sometimes appeareth as a roaring Lion, and sometimes again as a glistering Serpent, and in this latter way is most dangerous; so it is with this flesh within us; sometimes it grossly, and violently opposeth the grace of God, at other times it craftily insinuateth, It readily interposeth, it propounds many sweet baits; thus what it cannot do as a Lion, it accomplisheth as a Fox, so that what counsel is given, Mis. 75. Keep the doors of thy mouth from her that lieth in thy bosom, implying there would be treachery in the nearest relations: This is much more to be observed against original sin that lieth in thy own bosom, yea it is thy own self; and therefore how easily may it persuade thee, yea no temptations without could do thee any hurt, did not this flesh within betray all: Thus it craftily insinuateth, and surpriseth the strongesth holds of the soul, before we are aware: so you heard from that of James 1. 17. Every man is tempted and drawn aside with his own lust. Sweet poison doth more easily destroy, white powder that giveth no noise more certainly kills; and this is the Reason, why the godly may be carried away to sin of profit, and pleasure, and not judge them to be so, their hearts may not condemn them, and all because the flesh can so bewitch us; it doth cast such mists before our eyes, that we are not able to discern between things that differ.

Thirdly, The flesh within us doth keep off grace from its perfect work, by depressing it and weighing it down; that when grace would lift up the soul to heaven, that is like a millstone about our neck, and pulleth us back again, it is lime to the birds wings, it is the string to her feet: This made Paul cry out of it as a weight lying upon him, Rom. 7. O wretched man that I am who shall deliver me from the body of this death? yea Heb. 12. 1. it is called a weight; now as that must needs be an impediment to any who run in a race, no less burdensome is original sin to a godly man in his way to heaven.

Fourthly, It hinders the perfection of grace, cooling and remitting the fervor and zeal thereof; and herein chiefly the mischievous effect of original sin is discovered, it maketh the soul halt in his progress, it allayeth the heat of grace, it is like smoke to put out the fire. The adversaries to this Truth say, it is not intelligible how the Spirit can make us will one thing, and the flesh another, seeing a man hath but one will, and he cannot velle & nolle, will and nill at the same time about the same object; But they may know that by such expressions are chiefly meant, That the hearrt of a man through this flesh within him, is very faint and remiss in all its actions about that which is good; when he doth will it, it's so inefficaciously, so slluggishly, so imperfectly, that it may be called a nilling as well as a willing; and this is the sad issue of original sin, it maketh us go halting to the grave, it abateth that activity and zeal of spirit, which ought to be in holy things.

Fifthly, The flesh hindereth absolute completeness of grace, by soiling, debasing, and infecting our holy duties; It is as some mud cast into a pure stream, it is as some poison mingled with wine; and for this it is, that the most holy have prayed, God would not enter into judgment with them, because in his sight no flesh could be justified, Psal. 143. 2. For this, the Scripture compareth even our righteous actions to a menstruous clothe, Isa. 30. 22. This is the frog that is drawn up with the pure water out of the well; though our godly duties are not sins, yet they are sinful, they are damnable in themselves, and therefore need the mercy of God to forgive the imperfections adhering to them.

Lastly, The flesh is an hindrance in the way of grace, by dividing and distracting of the heart. In the stare of integrity when there was no such intestine war, then the whole strength of the soul emptied itself one way; but now though grace hath for the main settled our hearts upon God, yet the flesh interposeth, that propoundeth other objects, and thus because the pool runneth into divers streams, it is not so full and plentiful, so that it is impossible there should be any perfection, where there is any distraction or division; and therefore we may justly expostulate with all those, who plead they are without sin, Whether they never have so much, as one wandering thought in any holy duty they go about. If they should say they have not, it is our duty to flee from such persons as are puffed up with such self-love, and self-confidence, that they know not, or feel not what they are, or do: Such are like those distracted persons, that conceit themselves Kings and Emperors, when at the same time they are miserable and indigent. Now by these several actings of the flesh within us, the godly man may perceive what little cause he hath to trust in himself: thou canst not be secure, while in this mortal body; the wound original sin hath given thee is not wholly cured; sometime or other this close secret enemy may rob thee of thy Pearls and Jewels, if thou art not diligent in praying and watching over thyself.

In the next place, I shall proceed to a second Proposition, and therein shall answer such general Objections that may plausibly be urged against the actings of original sin within us, and thereby against the imperfection of regeneration: for some have thought it no dangerous error to plead for a perfection even in this life: Therefore Arminius his heirs ( Epistola dedecati. ad cap. 7. ad Rom. ) say that the unseasonable and excessive urging of the constant imperfection of regenerate persons, and the impossibility of keeping the Law in this life, without adding what the godly might do by faith and the Spirit of Christ, such a thought as this might easily enter into the hearts of the hearers, that they can do no good at all; and they add, the ancient Church thought not the question about the impossibility of the law, to be reckoned among capital ones, which is apparent (say they) from Austin, which wisheth the Pelagians would acknowledge it might be performed by the grace of Christ, and then there would be peace between them. But certainly Austin may best explain himself, ( De perfection justitiae ad Caelestiam, ad finem ) where he saith, he knoweth some who hold there either have been, or are some, that were without sin: Quorum sententiam de bâc re non audeo reprehendere, quanquam nec defendere valeam; as he dared not reprove it, so he could not defend it. This is his modest expression, but if Austin could not defend it, I do not know who in that age could, seeing Austin by the gloss in the Canon law, hath justly the preeminence above all the Ancients for Disputations, as Jerome for the Tongues, and Gregory for Morals; and certainly the places brought to prove this point, do argue that no man is without sin, that none can be justified, if God enter into judgment: It was also Pelagins boast in that Epistle ad Demetriadem, (for it's taken to be his) That in the first place he doth inquire what men are able to do, how far their own power extendeth as if this foundation were not laid, there could be no exhortation to godliness. Hence the Pelagians charged it as a consequence upon the Doctrine of original sin, that it would work in men a despair about perfect righteousness, ( lib secundo coutra Julianum in initio ) But of late Writers setting aside Papists, Castellio, (for we must not call him Castalio, seeing he bewaileth his pride, ( Castel. Defens. page. 356.) for assuming that name to him from the fountain of Muses) doth with the greatest earnestness propugn the perfection of regenerate persons and immunity from sin, understanding that prayer for pardoning of sin, like as that duty to forgive our enemies, viz. when we have them: This Writer calleth that question, Whether a man may by the Spirit of God perfectly obey the law, a very profitable question, but addeth that the error on the right hand, viz. that we are able perfectly to fulfill it, is far less dangerous then the contrary; for God will never find fault with that man, who doth endeavor for a perfect obedience, and that by the help of God, ( De obedientiâ Deo praestandâ pag. 227, 228.) but his arguments are as weak as his affections are strong in this point.

. 5.

Objections against the Relics of sin in a regenerate man answered.

LEt us examine what is usually objected against this truth. And

Secondly, When we say no man is able to fulfill the Law of God in this life, because the flesh doth still abide in us; We mean not as if this were so, because God could not subdue it, or sin and the Devil were more potent then Christ, but he hath in his Word declared, that he will not give such a measure of grace in this life, by the righteousness whereof we should be justified. So that Castellio 's exclamations in this case are ridiculous; here is no injury done to the Spirit of God; we do not make Christ a semi -Savior; for we readily grant, That the Spirit of God could make us absolutely free from sin in the twinkling of an eye. In the hour of death we are immediately purged from all evil. So that it's plain, the Spirit of God could make us thus complete, but he will not; neither doth this tend to his dishonor, no more than that we die, that we are •• ck, and carry about with us corruptible bodies. For did not Christ die that we might have glorious bodies, that we might be redeemed from this corruption? Yet this is not done immediately. Seeing then Christ hath assured us, that both soul and body shall be made perfectly holy and happy in time, though it be not done as soon as we would have it; we are not to cavil herein, but satisfy our selves with the wisdom of God, who doth everything beautiful in his season, It is true, Christ when he cured bodily diseases, he did perfectly cure them; but doth it therefore follow, that he must do so in soul-diseases, as Castellio urgeth? No certainly, but rather as Christ, though he healed some perfectly of their diseases, yet he did not take away their mortality from them: So though by the grace of God, we have strength to overcome gross sins, yet we are not made impeccable, as the glorified Saints in Heaven are, but there remaineth the fuel of sin still within us; not but that God could remove it, as he could have enabled the Israelites to have conquered all the Canaanites, but because he will not; God could have made all the world at once, but he proceeded by degrees; and thus he doth in our sanctification. So that herein we are daily taught to be humble in ourselves, and to depend alone upon the grace of God. It is true, if all sin were removed, and we confirmed in a state of grace, then there would be no danger of pride, as there is not in those who are made glorious in Heaven: But were were we made perfect and delivered from all sin, yet abiding still in a mutable condition, we should quickly be drunken with the thoughts of our own excellencies; so that perfection, while we are in the way, would not be so advantageous unto us, unless to perfection God should also add confirmation, and this would be to confound Heaven and earth together. And thus much for the first Objection.

. 6.

I Shall only name a second Objection made in the general against the relics of original corruption in a man, though regenerated, and thereby the imperfection of our renovation, because this doth more properly belong to another head in Divinity, which is much disputed, viz. De Perfectione Justitia, Of the Perfection of righteousness in this life.

The Objection which is plausibly and speciously urged against this truth is, That this Doctrine is an enemy to a holy life, it is pernicious to godliness, that it is a pleading for sin, and an encouragement to men to content themselves in their formal and sluggish way, because they cannot be perfect.

What a boasting Goliath is here, or a railing Rabshaheb, as if the holding of this corruption adhering to a man, though godly, did proclaim war against all godliness, and did overthrow the City of God. Cassalio also maketh such preaching as this, to be to sow thistles that we may reap figs,

To the Objection we answer, There is no injury to godliness offered by this truth.

First, Because we say it is every man's sin that he is not perfect, therefore we ought to humble ourselves under all our failings. As it was the Israelites disobedience, that they were not active to destroy every Canaanite; whatsoever cometh short of the exact Rule of the Law is sinful, and thereby damnable: Hence God is angry, not only with gross sins, but the imperfect graces of his people, Revel. 3. 2. I have not found thy works perfect 〈 in non-Latin alphabet 〉 before God. I here was much emptiness, much vacuity, the Church wanted solidity and fullness in her duties: For this it is that the godly are subject to many afflictions and temptations, they are under divers chastisements, because all the dross of corruption is not yet purged from them. So that the godly man is so far from delighting and contenting himself in these imperfections that he mourneth and groaneth under them.

Secondly, Here is no impediment to godliness, because we press it as a duty upon the godly, to be pressing forward every day, to be perfecting holiness constantly, and that they are to take heed of self-fullness, or to rest contented in low principles. Hence the Apostle, Heb. 5. 11, 12, 13. and Chap. 6. 1. speaketh very terrible to such as remain in their rudiments (as it were) and are not carried out to perfection. The Corinthians also, 2 Cor. 7. 1. are commanded to perfect holiness in the fear of God. It is therefore our duty to endeavor after perfection, as Paul professeth he did, Phil. 3. though he had not attained unto it; but yet when all is done, Our perfection will be to bewail our imperfection; we shall find absolute purity is Res voti magis quam eveniûs, as Ambrose of old. Hence the most godly have failed in the exercise of those graces, which they have been most eminent in; Abraham is called the father of the faithful, whose steps we are to follow; yet through fear in his lying or equivocating, he manifested unbelief. Sarah is noted for obedience to her husband, and propounded as a pattern to all wives; yet in what a sinful and sad passion did she break out against Abraham, when he was innocent, and she was in all the fault that was about Hagar? The Lord (saith she) judge between me and thee, Gen. 16. 5. Thus David for his sincerity, called a man after God's own heart; but how false and hyporitical in the matter of Uriah? Here then is no encouragement to stand still; we are not come to our races end, we are to grow every day, there is more to be done, then yet we have performed; and this striving after further holiness will be while we are in this life.

. 7.

The Objection returned upon the Perfectionists.

THirdly, Those that plead for perfection, they hinder the progress of godliness; they persuade men with foolish and ablurd conceits, that they • ay attain to perfection; for when men do believe, they are perfect; What •• ed they labor more, if they be at the races end? What need they run still? Nothing doth more destroy the life and power of godliness, than such arrogant and proud conceits: So that as Seneca said, Many had been learned men, if they had not been conceited of their learning; so many might profitably proceed in the mortifying of sin, if they were not persuaded, it was mortified already. Thus these Perfectionists preach men into arrogant persuasions of their own righteousness, and thereby hinder them from a true progress in holiness. Besides such Doctrine is in an high degree injurious to the grace of the Gospel, to our Evangelical Justification; if we be whole, we do not need the Physician. Though God vouchsafe inherent grace to us, so far as to be delivered from the dominion of sin, and also to be subduing of it daily, yet the grace of God exalted in this life is by imputation. The grace without us, not the grace within us is that which doth justify. This is the grace so frequently spoken of in the New Testament, and to which all the godly make their recourse under the guilt of sin, and the accusations of the Law; whereas the Doctrine of Perfection wholly evacuateth this admirable and precious way of Gospel-grace. But enough of this.

. 8.

The several Conflicts that may be in a man.

I Come to another Proposition, which is, That we may conceive of three conflicts and contrary lustings that may be in a man; not at all naming that which is for the most part in every sinner, that he would have the profit of a sin, the pleasure of a sin, but not the bitterness of it. Such a conflict is in most sinners, they would have the advantage by sin, but not the damage by it. Thus Arianus (Epictetus lib. 2. cap. 26.) 〈 in non-Latin alphabet 〉 , Every sin hath division in itself, and so goeth on saying, That every rational soul is obnoxi us to this fight. The thief would not steal, as it is a sin, but as it is profitable. Hence it is, that 〈 in non-Latin alphabet 〉 , that 〈 in non-Latin alphabet 〉 , that what he would that he doth not, and what he would not do, that he doth, which are almost the same words with the Apostle. But this I do not insist on.

The first combat is, That which may be in Heathens, between their conscience and their appetite. The light of nature inclining one way, and their lust another way, which is notably taken notice of by Aristotle; a man in such a conflict is called by him an incontinent person, as distinct from an intemperate, who having the habit of sin, is carried out to the actings thereof without any remorse or regretings of conscience or reason. To clear this, he speaketh of a twofold part of the soul, the rational, and that which hath not reason, or which doth repugn reason. The rational part (saith he, Lib. 1. Ethic. cap. 13.) 〈 in non-Latin alphabet 〉 , doth provoke and incite to what is good; but the rebellious part gain-saith. Even as in the paralytical parts of the body, when a man would move such to the right side, they fall to the left side. Now this Discourse of Aristotle's we acknowledge, as having some truth, for even Heathens have by nature their consciences accusing or excusing of them, Rom. 2. 15. But Papists and others do horribly perve • t this, when they bring it into Divinity, and so put a new piece of garment into the old, thereby making a rent, because there is no agreement with them; otherwise we grant such a combat: yea it is in too many men, whose convictions are strong, but their lusts stronger; and no doubt this is in a regenerate person so far, as nature still abideth in him; but such men's dislike and renitency of conscience doth not excuse them, though they be not such great sinners, as those that sin without any remorse, yet their condition is damnable. Though such have many good sentences, and you shall hear many good speeches come from them, yet they are still under the bondage of sin; for though they have a knowledge condemning their sin, yet it is but universal; when they come to the particular, then they are carried away, or their knowledge is but habitually in them, not actually; as with drunken men, or men in a sleep; so that the good sayings they utter, they have no practical application of them, and therefore compared by Aristotle (Lib. 7.) to a City, which was derided by this saying, 〈 in non-Latin alphabet 〉 , The City consulteth and adviseth, that yet regardeth not Laws, or like such who did utter Empedocles his grave sentences. A sad thing it is: And oh how often is it for some men to speak excellent religious truths in discourse, of which they have no practical power? Solomon hath two excellent expressions to this purpose, Prov. 26. 7. The legs of the lame are not equal, so is a parable in the mouth of fools. As the legs of a lame man being not equal, make the going uncomely; so it is when a man hath good speeches, but evil actions. Again verse. 9. As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools; As a drunkard feeleth not the sharpness of a thorn running into his hand; so neither doth such an incontinent person, the power and efficacy of the most excellent and savoury truths which he speaketh: yet all the while such convictions of light are upon man, there is the more hope, and he may be the more easily cured, insomuch that he is not as evil, as a man habituated and senseless in his sin. Hence Aristotle saith, That though an incontinent person doth the same things with an intemperate, yet he is not an intemperate person, as was said of the Milesians, They are not fools, but they do the things that fools do, 〈 in non-Latin alphabet 〉 , Lib. 7. Ethic. cap. 9.

. 9.

Another Combat in those within the Church, which yet may not be godly.

IN the second place, There is a second Conflict that is in those who are in the Church of God, and are in a preparatory way to conversion: These besides the natural light of conscience, have the supernatural light of the Word, which doth powerfully awaken them, enlighten and humble them; so that they feel a troublesome war within themselves, yet for the present obtain not that grace which setteth them at full freedom. Many men before their conversion have been in this soul-fight a long time. Prudentius the Christian Poet hath his Psycomachia, wherein some sins and virtue, as chastity and uncleanness, covetousness and liberality are brought in combating with one another. And thus many times some godly persons in their unregenerate time have been entangled in some special lust or other. There are many assaults and skirmishes ere the work of grace doth take full possession. Austin doth excellently declare this in his own experience ( lib. 8. Confess.) Velle meum tenebat inimicus meus, &c. My enemy did take hold of my will, and made a chain thereof, whereby he was fast bound; and hereupon he did sigh and groan to be delivered, being ligatus non ferro alieno, but ferreâ meâ voluntate, bound with his iron will. In these aestuations of spirit he lay wearying himself, till at last the grace of God came in with full power upon him, making a through change, cutting off the fetters that were upon his soul.

. 10.

Of the Combat in the godly between the Flesh and the Spirit, and how it may be discerned from the former.

IN the third place, There is the Combat in regenerate persons between the work of grace, and the flesh in them. The former was only between the natural conscience and lust; The second between the Spirit of God, but moving and working only in a man, and his corruption; The last between the Spirit of God inhabiting and dwelling in a man, and the flesh in him. So that if a Christian ask, How shall I know whether the combat I feel be between the Spirit and the flesh, or conscience, and my lust? Though practical Divines give many differences, yet briefly in these three particulars, one conflict may be discovered from the other.

1. From the principle and root. In the godly this ariseth from a total renovation, or the Image of God placed in a man: In the other it is only from partial illumination or natural light.

2. In the motive. This combat in the godly is upon holy grounds, out of hatred to sin, out of love to that which is holy. In the other it is out of terror and slavish fear, it is because they would not be damned, it is because of horror upon them, not any delight in God.

3. In the manner. In the other the fight is between two parts of the soul, only the mind against the appetite; or if there be any work upon the heart, it is but transitory and vanishing; whereas in the godly man this combat is universal, he hath will against will, love against love, as well as his mind against these. Thus Austin (ibidem. ) speaketh of the two wills he had, his carnal will, and his spiritual will; his meaning is, that because his will was not so full and efficacious as it should, therefore he had two wills, as it were, Non igitur monstrum, &c. saith he: It is not therefore a monster partly to will, and partly to will; but the sickness of the mind that cannot rise up fully to what is good; and therefore there are two wills, because one is not wholly and fully carried out to that which is good. This expression of Austin fully answereth that Objection, when they demand, How can the will, will and nill at the same time? It is a contradiction to say so. But Austin answereth, It's therefore called two wills, or therefore it is said to will and nill, because it doth will sickly and faintly, It's not so thoroughly and totally carried out to God as it ought to be; and this halting like that of Jacob's thigh will go with us to the grave. Thus we are as weak men that are partly well, and partly sick, as the twy-light, when it is partly light, and partly darkness, or as wine mingled with water; not that in such a mixture we are able to say, this part is water, and the other part is mere wine: So we must not think that in a regenerate man, one part is merely spiritual, the other merely carnal, but the corruption in a man doth adhere to every part that is sanctified; and therefore as the principle is mixed, so are the actions which flow from it. But it is time to hasten to the last Proposition, which is,

. 10.

Of the Regenerates Freedom from the Dominion of sin; And whether it be by the Suppression of it, or by the Abolishing part of it.

THat though original sin be in a regenerate person, yet it is not in its dominion there, it is in part abolished. For there are these things to be considered in this inbred defilement; there is,

1. The Guilt.

2. The Dominion, and both these are removed in a regenerate person.

3. There is the sense or presence of it, and that is not taken away but by death.

4. Some add the Root of it, and that (they say) is not destroyed till the body be consumed to ashes. For although it be true, that death putteth an end to all sin, yet that must be understood of an ultimate and final death; otherwise if it be a dispensatory death, as it was to Lazarus and some others; as that did not put a period to their bodily miseries, when they lived again, so neither did it to sinfulness in their souls. But even Lazarus and such like persons raised upon a special economy were regenerated but in part; and this conflict of flesh and Spirit was in them, and so they needed to pray for forgiveness of sin. But though we must acknowledge, that original sin hath not the power in a godly man it once had. All the difficulty is, Whether it be by suppression of it only, or abolishing part of it; and if original sin be in part diminished, How can the whole of it be propagated to the child? Or why may not the last part of it be consumed in this life? It may be this Question may be more subtle then profitable. Scotus, as Pererius alledgeth him ( in Rom. cap. 7.) thinketh that in a godly man original sin is not at all abated, only grace is every day augmented, and so that cannot weigh us down, as it did before: As (saith he) if an Eagle should have any weight upon her, but the strength of her wings be increased, then though the weight were not diminished, yet because her strength is increased, it would not hinder her in flying. But to answer this Question, we must conclude, that in regeneration original sin is more then suppressed, there is a qualitative change, and so a diminishing of darkness in the mind, by light; of evil in the will by holiness: So that the increasing of these graces do necessarily argue the decreasing of original sin. And For this purpose the Scripture useth those terms of crucifying and mortifying; only when we say, original sin is diminished: You must not understand it hath quantative parts, as if they were cut off by degrees, but potestative, that is, the power and efficacy of original sin is not so lively, so vehement as it was once, yet where it is thus weakened, a regenerate person begetteth a son in an unregenerate estate, because he is the son of Adam fallen, and is not a father as he is godly, but as he is a man. Now though it doth thus tenaciously adhere unto us, yet death will give it a final and full blow: not death merely, as it is a dissolution in a natural way (so that Castellio doth absurdly endeavor to perplex this Doctrine with curious interrogatories) but as the nature of it is altered by Christ, the Spirit of God putting forth its greatest efficacy at that time: Yea though a godly man should be so overcome by a disease, that he were not able to act faith in Christ at that time, for the utter subduing of sin in him, yet his faith formerly put forth on Christ for that purpose, and the promise of God at that time will effectually conquer all. This being so, how ought the godly gladly to submit to death? The terrible visor of it is now taken away. No vain thoughts, no worldly or distempered affections shall ever molest thee more. It is not death to thee, but to thy sin. It is not a death to thy graces and comforts, but to thy corruptions, Miseria non home moritur, said the Martyr, when he was to die. It is misery not man that dieth.