The Complaint of a Sanctified Sinner Answered, Verse 14
VERS. 14.
For we know that the Law is ſpirituall, but I am carnall, ſold vnderunder ſinne.
IN this Verſe our Apoſtle firſt brings an argument, to proue that the Law was not the cauſe of death to him, taken from the nature of the Law, that the Law in the nature of it, is ſpirituall, and therefore cannot be the cauſe of death: and this, that the Law is ſpirituall, is further ſet forth, as a thing well knowne to the Apoſtle and to other true Beleeuers; For wee know (ſaith he) that the Law is ſpirituall.
Then in the wordes following, he ſpeakes of himſelfe, and ſets forth himſelfe as ſtanding in an oppoſite and contrary ſtate to the Law of God, and ſaith, that he was carnall, and he addes to that, Sold vnderunder ſinne. The Law is ſpirituall, but I am carnall, ſold vnderunder ſinne. And ſo he fals on the third and laſt part of this Chapter; hee makes an entrance and paſſage to it: which part is continued from this Verſe, to the end of the Chapter: and the ſumme of it is thus much: A troubled complaint of the Apoſtle, that though he were regenerate, & had receiued a great meaſure of grace and ſanctification, yet through the remainders of ſinne ſtill abiding in him, he was farre from that he ought to be, and farre from that the Law of God required at his hands, and that he was euen carnall, in reſpect of the ſpirituall nature of the Law of God: and ſo a ſetting forth, in his owne example, of the combat betweene the fleſh and the Spirit, in them that are truely regenerate.
Now touching the combat betweene the fleſh and the Spirit in them that are truely regenerate: The Apoſtle firſt layes it forth in his owne example, from this 14. Verſe, to the 24. and then he ſhewes the iſſue of it, ſtill inſiſting in his owne example, Verſ. 24.25.
The combat is laid forth in three degrees. As firſt, in that he by ſinne was brought to doe that euill which hee would not, therein ſhewing an oppoſition betweene the Law commanding, and his will conſenting, and ſinne ouer-ruling him, and his fleſh obeying, and that is in Verſ. 15, 16, 17.
The ſecond degree is, that hee was hindered by ſinne, from doing the good which he would: this is propounded Verſ. 18. and proued: Firſt, by the contrary effects, Verſ. 19. and then by the contrary cauſe, the Law mouing to good, and he thereunto conſenting, and ſinne hindering him, Ʋerſ. 20, 21.
The third degree is, in that his delight was in good, touching the inner man, but yet was led captiue, by the Law of his members, to ſinne, Verſ. 22, 23.
Then, touching the iſſue of this combat, the Apoſtle firſt deſires to be freed from this ſpirituall bondage and captiuity, Ver. 24. and then giues thanks for his freedome in and through Chriſt, in that in him he was thus far freed, as that hee was not wholly captiued to ſinne, but in his mind he ſerued the Law of God, Verſ. 25.
And thus wee ſee the generall matter of the third and laſt part of this Chapter.
In this 14. Verſe, as I ſaid, the Apoſtle yeelds a reaſon why the Law of God is not the cauſe of death: becauſe the Law is ſpirituall, deliuering that as a knowne truth, and then hee ſets himſelfe as ſtanding in a contrary ſtate to the Law, that he was carnall, and addes to that, that he was ſold vnderunder ſinne.
For we know, Interpretation(We know) that is, both I and you know this, this is a truth which we know well, and wherewith we are well acquainted, that the Law: The word (Law) is here to be taken, as before for the morall Law of God, and that Law is here ſaid to be ſpirituall; and for the vnderſtanding of that Epithite, wee are to marke that the Apoſtle here oppoſeth Spirituall to Carnall: the Law is ſpirituall, but I am carnall. As it is a vſuall thing with him to oppoſe fleſh and Spirit, Rom. 8. verſ. 1, 5, 6, &c. ſo here he oppoſeth Spirituall to Carnall, and his meaning is this: That the morall Law of God is in the nature of it, moſt pure, and perfect, heauenly and diuine, and this it is, both in reſpect of the Author of it, becauſe it comes from God, who is a Spirit, and it is the reuealed Will and Wiſedome of God, touching all morall duties; and alſo in reſpect of the matter of it, becauſe it requires ſpirituall, that is, heauenly, Angelicall, and diuine obedience, euen abſolute, exact and perfect purity both of heart and life, it requires a perfect conformity to it, not only in the outward man, but alſo in the very heart, and ſoule, and Spirit, as well inward as outward, yea, as well in mans nature, as in his actions; ſo is the morall Law of God ſaid to be ſpirituall.
But I am carnall, ſold vnderunder ſinne. Some make queſtion, whether the Apoſtle here ſpake of himſelfe, as hee was now an Apoſtle and truly regenerate, or no. Doubtleſſe he did: for he ſpeakes of himſelfe in the time preſent, I am carnall: not in the time paſt, as before, Verſ. 8, 9, 10, 11.
Why? but will ſome ſay, Was Paul, Queſt. being an holy Apoſtle, and a man truly regenerate, carnall?
I anſwere, Yes, he was, Anſw. if we rightly conceaue his meaning, namely, thus. Hee was not ſimply and altogether carnall, as vnregenerate perſons be, hee was not in the fleſh, as Verſ. 5. not altogether fleſh, as Ioh. 3.6. Ioh. 3.6.That which is borne of the fleſh, is fleſh. But yet he was in ſome reſpect carnall, as firſt, in reſpect of that perfect integrity, vprightneſſe, or (as I may ſo ſpeake) that ſpirituality that is taught and required in the Law of God; and doubtleſſe, this he intended, in ſetting theſe two one againſt the other, ſpirituall and carnall. The Law is ſpirituall, but I am carnall. As if hee had ſaid, It is heauenly and diuine, it requires Angelicall and diuine obedience: but alas, I come farre ſhort of that vprightneſſe, and that ſpirituality that the Law requires, I am euen carnall, in reſpect of it.
Secondly, the Apoſtle was carnall, and might iuſtly ſay of himſelfe, that hee was carnall, in reſpect of perfect regeneration; that though hee were truely regenerate, yet he was regenerate but in part, not perfectly, and that hee was ſtill in part carnall, and had ſtill the relikes of originall corruption abiding in him, and carnall infirmities ſtill cleauing vntounto him; as Ignorance, Vnbeliefe, Doubting, and the like.
And thus wee are to vnderſtand the Apoſtle, in ſaying that he was carnall; that he was not ſo ſimply, and altogether as vnregenerate perſons be, but in reſpect of that vprightneſſe of the Law, and in reſpect of perfect regeneration.
He addes further, (ſold vnderunder ſinne.) This Phraſe is borrowed from bondmen or captiues: and the Apoſtles meaning is, that hee was as a bondman or captiue vnderunder ſinne, the corruption of his nature: and that wee may conceiue how, know, that one may be a bondman, either by ſelling himſelfe into captiuity and willingly obeying a Tyrant, or by being brought into captiuity againſt his will: as Ioſeph was ſold into captiuity by his brethren. And this was Pauls caſe here, in reſpect of ſin, he was a bondman vnderunder ſinne vnwillingly; he ſold not himſelfe, as Ahab did, to worke wickedneſſe: but hee was held vnwillingly vnderunder the power of his corruption, and by that he was drawne to many things he allowed not, as he expounds himſelfe in the Verſes following: and that is his meaning, when he ſaith, hee was ſold vnderunder ſinne. Thus then conceiue wee his meaning in the wordes of this Verſe, as if he had ſaid,
Both you, and I, euen all of vsus know this to be a truth, wee well vnderſtand it, that the morall Law of God is, in the nature of it, moſt pure and perfect, heauenly and diuine, being breathed out from the Spirit of God, and requiring heauenly, Angelicall, and diuine obedience, euen abſolute and perfect purity and holineſſe, both of heart and life, and perfect conformity to it in the very heart, ſoule, and Spirit, and as well inward as outward, and aſwell in mans nature, as in his actions: but alas, I muſt needes acknowledge this of my ſelfe, if I looke into my ſelfe, and compare my ſelfe with that vprightneſſe, and that ſpirituality of Gods Law, and duely conſider the imperfection of my regeneration, hauing ſtill the relikes of originall corruption abiding in me, and carnall infirmities cleauing vntounto me, that I am in theſe reſpects carnall, and earthly, and that I am ſold as a bondman and captiue, againſt my will, vnderunder the power of mine owne corruption.
We are here firſt to conſider the Epithite and Title giuen to the morall Law of God, that it is ſpirituall, and the point hence is that which is intended by this Epithite, namely this,
That the morall Law of God is in the nature of it heauenly, Angelicall, and diuine, Doct. 1 The morall Law of God is of an heauenly and diuine nature, and it requires a proportionable obedience.and it requires heauenly and Angelicall obedience; it requires that men conforme themſelues to it, and yeeld obedience to it, not onelyonly in the outward man, but alſo in the moſt inward motions of their mindes, wils, and affections, and in their very ſpirits, and thoughts: yea, it requires eueryevery way abſolute, exact, and perfect obedience in ſoule and body: and to this purpoſe wee hauehave plaine euidence of Scripture. Deut. 6.5, 6. Thou ſhalt louelove the Lord thy God with all thine heart, and with all thy ſoule, and with all thy minde, and theſe wordes which I command thee this day, ſhall be in thine heart. Luk. 10.27. the Expounder of the Law ſaith thus, It is written in the Law, Thou ſhalt louelove thy Lord God with all thine heart, and with all thy ſoule, and with all thy ſtrength, and with all thy thought. And thus CHRIST himſelfe expounds the morall Law of GOD, Matth. 5. in many Verſes of it, as 22, 28, 34, &c. And he giues the ſpirituall ſenſe of the Law, and ſhewes that it reacheth to the moſt inward motions of the minde, will and affections, and that it requires abſolute and perfect obedience, aſwell in the ſoule, as in the body, and in the very ſpirits and thoughts of men. The reaſon of it is this,
The morall Law of God being breathed out from the Spirit of God, Reaſon. it expreſſeth the mind of God, and the will of God, touching all morall matters, and as the Prophet ſaith, Iſai. 55.8. Gods thoughts are not our thoughts, nor Gods will our will: but his thoughts, his mind, and his will, are like to himſelfe, moſt heauenly, and moſt ſpirituall; and therefore the morall Law of God muſt needs be in the nature of it, Heauenly, Angelicall, and Diuine, and requiring obedience; in no ſort ſauouring of the fleſh, nor ſuch as men thinke and iudge to be good, but Heauenly and Angelicall, and that which is eueryevery way abſolute and perfect, and as well in ſoule as in body.
And this ſerues to teach vsus how the Law of God muſt be vnderſtood, Vſe 1 Gods Law muſt be ſpiritually vnderſtood.namely, ſpiritually; it being in the nature of it, heauenly and ſpirituall, it muſt be ſpiritually vnderſtood. The Phariſes in their time miſſe-vnderſtood the Law of God. And many in our time miſſe-vnderſtand it, many thinke, that men may vnderſtand the Law of God by the ſtrength of naturall reaſon, and they ſticke not ſometimes to ſay, that if the Law of God be but read to the people, it is ſufficient. Why, ſay they, who knowes not this, that it is a ſinne to kill, to ſteale, and the like? Alas, ſuch men looke on the Law of God with a wrong eye, they looke on it with the eye of naturall reaſon, and that eye is not able to ſee the vprightneſſe of the Law of God, and to diſcerne the ſpirituality of it; and ſuch men hauehave a vaile ouer their eyes, 2. Cor. 3.15. They reſt in the outward rind and barke of the Law of God, they ſee not the pith and marrow of it. If wee would rightly vnderſtand the Law of God, we muſt labour to vnderſtand it ſpiritually, and to finde out the ſpirituall ſenſe and meaning of it.
Againe, is it ſo, that the Law of God, Vſe 2 in the nature of it, is heauenly and ſpirituall, No man is able in time of this life, perfectly to fulfill the Law of God in his owne perſon.and requires heauenly and Angelicall obedience? who then is able in time of this life, in his owne perſon, perfectly to fulfill the Law of God? who is able to attayne to that perfect purity the Law of God requires? Surely, none liuing being a meere man: and therefore it is a dreame of the Papiſts, to ſay that men may perfectly fulfill the Law of God in this life, in their owne perſons, and may merit by their works, and doe works of ſupererogation: theſe be fancies of idle braynes.
Laſtly, is it ſo, Vſe 3 that the Law of God is in the nature of it, heauenly and ſpirituall, We muſt yeeld internall and ſpirituall obedience to Gods Law.requiring heauenly and Angelicall obedience to it, as well in ſoule as in body? Surely, then we may not thinke it inough to conforme our ſelues to the Law of God in outward actions only. No, no: we muſt yeeld internall and ſpirituall obedience to the Law of God; the Law of God, in commanding outward good workes, and in forbidding outward euill deedes, commands and forbids the very firſt motions and deſires of thoſe works, and therefore wee muſt labour in truth, though wee cannot perfectly, yet in truth to yeeld obedience to the Law of God, not onelyonly in our bodies, but alſo in our hearts, ſoules and Spirits.
In the next place obſerue wee, that the Apoſtle doth not barely affirme this of the Law of God, that it is ſpirituall; but he affirmes it as a knowne thing, a thing wel knowne to himſelfe and other true beleeuers. We know (ſaith the Apoſtle:) both I, and you, and all true beleeuers are well acquainted with this, that the Law is ſpirituall, and that the Law of God, in the nature of it, is heauenly and ſpirituall; this wee know. The point hence is this,
That true beleeuers, ſuch as are truly inlightened, Doct. 2 they know the ſpirituall nature of the Law of God, True beleeuers ſee and diſcerne the ſpirituall nature of the whole Word of God.they reſt not in the letter of the Law, but they ſee and diſcerne the ſpirituality of it, and they are well acquainted with it, yea ſuch as are truly inlightened, they know and vnderſtand, and they ſee and diſcerne the ſpirituall nature of the whole Word of God, they are acquainted with the Spirit and Life of the whole Word of God, both of the Law and of the Goſpell: The Word of God dwels in them, as it is Coloſſ. 3.16. and they know not only the outward face of the Word of God, but they are acquainted with the inward purpoſe and meaning of it, and the nature of it, as they know the nature, and diſpoſition, and very purpoſe of the heart of one that dwels with them, and with whom they do conuerſe familiarly and are inwardly acquainted.
And to this purpoſe the Apoſtle ſaith, Coloſſ. 1.9. that he prayed for the Coloſſians, that they might be fulfilled with knowledge of the will of God, in all wiſedome and ſpirituall vnderſtanding, that they might come to the wiſe and ſpirituall vnderſtanding of the Will of God reuealed in his Word. And thus alſo hee prayed for the Epheſians. Epheſ. 1.18. That the eyes of their vnderſtanding might be inlightened, that they might know not onelyonly the letter and ſtory of the Gospell, but the ſweet and excellent things of it, the hope of his calling, and the riches of his glorious inheritance in his Saints. Such as are truly inlightened, they know, and they vnderſtand, and they diſcerne the ſpirituall nature of the Word of God, and they are acquainted with the Spirit and Life of it. For why?
God giues to true beleeuers his Spirit, Reaſon. and the Spirit of God reueales to them the ſecrets of God, Pſal. 25.14. that is, not onelyonly ſuch things as may be knowne by the common gift of illumination, but the deepe and hidden things of God, euen the things which eye hath not ſeene, neither care hath heard, nor hauehave entred into mans heart, 1. Cor. 2.9. And therefore they reſt not in the letter of the Law of God, nor in the letter of the Goſpell, but they ſee and diſcerne the ſpirituall nature of the Law, that the Law is heauenly, Angelical and diuine, and requires heauenly and Angelicall obedience, and they are acquainted with the marrow and ſweetneſſe of the Goſpell.
By this then let vsus trie our ſelues, Vſe. touching our knowledge and vnderſtanding of the Word of God, Triall of our knowledge and vnderſtanding of the Word of God.whether we be truly inlightened or no. By this we may know it: Doe we reſt in the letter of the Law, or doe we ſticke in the letter of the Goſpell, and goe no further? Let vsus not deceiue our ſelues, we hauehave no true vnderſtanding either of the Law or of the Goſpell; wee may ſoothe vp our ſelues, but indeed we are not truly inlightened. Such as are truly inlightened, they ſee and diſcerne the ſpirituall nature of the Law, and they are well acquainted with the ſweet and excellent comforts of the Goſpell.
Why, will ſome ſay, Queſt. How ſhall I be ſure that I ſee and diſcerne the ſpirituall nature of the Law, and that I am well acquainted with the ſweet comforts of the Goſpell?
I anſwere, Anſw. Thou maiſt be ſure that thou doſt ſee the ſpirituall nature of the Law, if ſo be thy knowledge of the Law doe cauſe thee not to reſt in an outward conformity to it, in a ciuill honeſt carriage & behauiour, which is a dangerous thing to reſt in: but to labour for inward reformation of thine owne heart, and that thine heart and inward affections may be conformed to the Law of God.
And againe, thou maiſt be ſure that thou art well acquainted with the ſweet comforts of the Goſpell, if thou be affected with them according to the excellency and worth of them, and thou makeſt them thy chiefe Treaſure, and thy deſire after them is inſatiable, and eſpecially, if thou find the ſweetneſſe and comfort of them in time of thy greateſt trouble. If it be thus with thee, certainely, then thou art truly inlightened, and thou doſt ſee and diſcerne the ſpirituall nature of the Law, and thou art well acquainted with the ſweet comforts of the Goſpell: and if it be not thus with thee, aſſure thy ſelfe thou art not truely inlightened.
Come we to that the Apoſtle ſpeakes of himſelfe. Hauing ſaid, The Law is ſpirituall, he ſubioynes (but I am carnall, ſold vnderunder ſinne) he fals, as we ſee, into a troubled complaint in regard of himſelfe, that in reſpect of the ſpirituall nature of the Law of God, and in reſpect of perfect regeneration, he was carnall, and ſold vnderunder ſin.
Now then, the Apoſtle being an holy and ſanctified veſſell, a man truly regenerate, and a man that had attayned a great meaſure of grace and ſanctification, and thus complayning & acknowledging thus much of himſelfe, that he was carnall, ſold vnderunder ſinne, wee are giuen to vnderſtand thus much:
That the moſt holy, Doct. 3 and the moſt regenerate that be in this world, The beſt of Gods children hauehave iuſt cauſe to complaine of carnality ſtill abiding in them.hauehave iuſt cauſe to complaine of carnality ſtill remayning in them, that as yet they are in ſome meaſure carnall: euen the moſt holy hauehave iuſt cauſe continually to grone vnderunder the burden of the remaynder of carnall corruption ſtill abiding in them, and of carnall infirmities ſtill cleauing to them, as Ignorance, Vnbeliefe, Doubting, Hypocriſie, Pride, and the like: and we ſhall find, if we obſerue it, that the moſt holy and the moſt regenerate that hauehave beene in all ages, hauehave euer thus complayned, and thus groned vnderunder the waight of corruption ſtill abiding in them in part, and of carnall infirmities ſtill remayning in them.
Thus did Iob, Iob 9.30, 31.Iob 9.30, 31. If I waſh my ſelfe with ſnow water, and purge mine hands moſt cleane, yet thou ſhalt plunge me in the pit, and mine owne clothes ſhall make me filthy, I hauehave ſuch corruption ſtill abiding in me, and ſuch filthineſſe cleauing to me. And thus Dauid, knowing the corruption of his heart, and ſinfull infirmities ſtill cleauing to him, entreates the Lord not to enter into Iudgement with him. Pſal. 143.2. Pſal. 143.2.Enter not into iudgement with thy ſeruant: for in thy ſight ſhall none that liueth be iuſtified.
We reade of the father of the child, Mar. 9.24. Mar. 9.24.that though he had a meaſure of true faith, yet hee complayned of the weakeneſſe of his faith, and he cryed out with teares, and ſaid, Lord, I beleeue, helpe my vnbeliefe.
And thus the holy and bleſſed Martyrs of God, as Bradford, and others, hauehave much complayned of their vnbeliefe. Bradford almoſt in all his writings, and in eueryevery Meditation, complaynes of his vnbeliefe; and yet he was a man exceedingly mortified to the world, and had receiued a rich and plentifull meaſure of grace. And thus in all ages the moſt holy and moſt regenerate hauehave complayned, and groned vnderunder the burden of corruption ſtill abiding in them, and of ſinfull infirmities ſtill cleauing to them: And therefore certainely, the moſt holy and moſt regenerate that are, hauehave iuſt cauſe continually to grone vnderunder the burden of the remaynder of ſinne which ſtill abides in them, and of carnall infirmities that ſtill cleaue to them.
Haply here ſome will ſay, Queſt. The Lord is able at once cleane to rid his children, and altogether to free them from the corruption of nature, and from all ſinfull infirmities. Why then doth the Lord ſuffer the relikes of corruption ſtill to abide in them, and ſinfull infirmities ſtill to cleaue to them?
I anſwere, The Lord is ſo pleaſed, Anſw. for great and waighty cauſes: as, namely, for the beating downe of their pride, leſt they ſhould too much lift vp themſelues; and for the exerciſe of their faith, their hope, their patience, and other graces of his Spirit, for the ſtirring of them vp to feruent Prayer, for the manifeſtation of his owne power in vpholding them, and that they may be more mild and equall, pitifull and compaſſionate towards others, that they may beare with others, and may be moued to forgiue and pity, and to comfort and ſtrengthen others, as occaſion is offered. For theſe cauſes the Lord is pleaſed to ſuffer the relikes of corruption ſtill to abide in his children, and ſinnefull infirmities ſtill to cleaue to them; and ſo, though men or women be moſt holy, yet they hauehave iuſt cauſe, continually to grone vnderunder the burden of the remaynders of ſinne ſtill abiding in them, and of ſinfull infirmities ſtill cleauing to them.
Now this Truth meetes with that proud conceit of ſome, Vſe 1 That conceit of abſolute perfection of holineſſe in this life, met withall.that dreame of an abſolute perfection of holineſſe and regeneration in time of this life, as the Papiſts, the Pelagians, the Familiſts: they thinke that men may come to be abſolutely perfect in holineſſe and regeneration in this life, yea, ſome vpſtart Nouellers and new-fangled Diuines there be, who thinke, that where there is true Faith, there is no doubting at all, and where there is any the leaſt doubting, there is no true Faith, and that men may come to be ſo free from ſinne, as they need not any more to mourne and weepe for their ſinnes. Theſe be fancies and idle conceits, and they cannot ſtand with the Truth now deliuered and grounded on the Word of God; the moſt holy, and the moſt regenerate hauehave continually, ſo long as they be in this life, iuſt cauſe to grone vnderunder the burden of the remaynders of ſinne ſtil abiding in them, and of ſinfull infirmities ſtill cleauing to them, euen to grone vnderunder the burden of Ignorance, Vnbelief, Doubting, and ſuch like.
Oh, Obiect. but ſay they, where there is doubting, there can be no true comfort.
I anſwere: Anſw. It is vtterly falſe. Where there is ſome doubting, there may be true comfort: yea, I dare boldly affirme on the contrary, that where there is no doubting at all, nor any ſtriuing againſt vnbeliefe, there is no true comfort: for indeede there is no true faith, but a proud preſumption.
Againe, Note. the comfort of a true beleeuer ſtands not in the abſolute perfection of his faith, but in the ſoundneſſe and truth of it, and in true and ſound aſſurance of the pardon of his ſinnes, not in the abſolute aſſurance of it: for indeed there is no ſuch aſſurance to be found in any; there is ſome weaknes and ſome doubting mingled with the aſſurance of faith in the beſt, and the beſt and moſt holy hauehave iuſt cauſe to bewayle their vnbeliefe, and their doubting, and other ſinnefull infirmities cleauing vntounto them, ſo long as they are in this life: and therefore it is helliſh pride for any to thinke, that they may come to abſolute perfection of holineſſe and regeneration in this life.
Againe, is it ſo, that the moſt holy, Vſe 2 and the moſt regenerate hauehave iuſt cauſe continually to grone vnderunder the burden of the remainders of corruption ſtill abiding in them, and of ſinnefull infirmities ſtill cleauing to them? Comfort for ſuch as are euer complaining of their owne infirmities.Here is then a ground of comfort for thee, whoſoeuer thou art that art a childe of God, and art euer complaining of thine owne infirmities. Did Paul thus? Did he breake out and ſay he was carnall, hauing the remainder of ſinne ſtill abiding in him, and ſinnefull infirmities ſtill cleauing to him? And hauehave the beſt of Gods children done thus? And hauehave they iuſt cauſe thus to doe? Then doe not thou too much caſt downe thy ſelfe, in regard of corruption ſtill abiding in thee, and ſinnefull infirmities ſtill cleauing to thee: thy caſe is not ſingular, but the caſe of all Gods children.
Oh, but thou wilt ſay, Obiect. thou feeleſt thine owne heart full of rebellion, full of vnbeliefe, full of doubting, and ſuch like, and thou haſt almoſt no feeling of grace and holineſſe in thee.
Well, aſſure thy ſelfe, Anſw. thou ſhalt not in this life feele holineſſe and grace, as thou feeleſt corruption and ſinne. If therefore thou hauehave the firſt fruits of the Spirit, an hatred of thine owne corruption, a purpoſe to pleaſe God, and not to ſinne againſt him in any thing, and a true feare of God in thine heart, comfort thy ſelfe in that, and wait for full holineſſe in the life to come. It is a bleſſed thing that God giues thee a ſight of thine owne corruption and ſinfull infirmities, and an heart to bee grieued for them. Thouſands in the world goe lightly vnderunder the burden, not of ſinfull infirmities, but of foule and groſſe ſinnes, and they laugh and are merry.
Laſt of all, Vſe 3 HaueHave the moſt holy and the moſt regenerate, The beſt of Gods Children are continually to be watchfull.iuſt cauſe continually to grone vnderunder the burden of the remainders of ſinne ſtill abiding in them? Surely, then it concerneth the beſt and the moſt holy that are, to be watchfull, and continually to ſtand on their gard; they hauehave a Serpent lurking in their owne boſomes, and though hee be wounded, yet hee is not altogether dead, and he will ſting them, and poyſon them, if they watch him not narrowly: they are therefore to ſuſpect eueryevery thing that comes from themſelues, leſt it ſauour of the fleſh and of corruption; and they are not eaſily to approue that which is pleaſing to their owne ſence and reaſon; for they hauing ſtill in them corruption of nature, through that corruption, the Deuill is ſtill ready to winde himſelfe into their hearts, and to mingle his poyſon with their thoughts: and therefore they are to watch ouer their owne hearts continually.
Come we now to ſtand more particularly on that the Apoſtle here affirmes of himſelfe; that he was carnall, ſold vnderunder ſinne. And firſt, hee ſaith, that hee was carnall: namely, as we ſhewed, he was not ſimply and meerly carnall, as vnregenerate perſons be but he was carnall comparatiuely, and in ſome reſpects, as, namely, in reſpect of the perfect integrity, vprightneſſe, and ſpirituall nature of the Law of God, and in reſpect of perfect regeneration, hee was euen carnall, earthly and ſenſuall. Hence two concluſions are offered to vsus. I will ſpeake of them in order; as firſt, in that the Apoſtle ſaith, hee was carnall, in reſpect of the perfect purity, vprightneſſe, and ſpirituall nature of the Law, we may take vp this concluſion:
That true beleeuers, and ſuch as are truely regenerate, Doct. 4 though they be not ſimply and meerely carnall, The beſt of Gods children are carnall, in compariſon of the Law of God.as vnregenerate perſons be, yet they are carnall, in compariſon of the Law of God. If the beſt, and moſt holy, and moſt regenerate in the world, compare themſelues with the perfect holineſſe, integrity, and ſpirituality of the Law of God, they ſhall find, that in reſpect of that, they are carnall, yea, the more they compare themſelues with the pure, holy, and perfect Law of God, the more vile, and the more filthy ſhall they ſee themſelues, and the more vile and wretched ſhall they acknowledge themſelues.
Thus it was with the holy Apoſtle in this place, hee comparing himſelfe with the pure, holy, and ſpirituall Law of God, he breakes out and ſaith, I am carnall, and I am a vile ſinfull wretch. And thus we may reade of holy Dauid, Pſal. 19. Pſal. 19.11.that Dauid hauing in that Pſalme largely diſcourſed of the excellency and perfection of the Law of God, and of the holineſſe, integrity, and purity of it, and hauing ſaid, Verſ. 11. that in keeping the Commandements of God, there is great reward: he preſently ſubioynes, Verſ. 12. Who can vnderſtand his faults? Cleanſe me from ſecret faults. As if he had ſaid, The Law of God is indeed moſt pure, and holy, and of excellent perfection: but (alas) if I and others, whoſoeuer wee be, compare our ſelues with the holy and perfect Law of God, we are far ſhort of the holineſſe and perfection the Law of God requires at our hands, and we ſhal find our ſelues full of ſinne, and full of corruption, and the more wee looke into the holy and pure Law of God, and compare our ſelues with that, the more vile and filthy wee ſee our ſelues, the more vile and wretched wee muſt needes acknowledge our ſelues to be, and that we hauehave ſuch filthineſſe in vsus, that we cannot ſound the depth and bottome of it. Who can vnderſtand his faults?
And hence it is that the Prophet Iſai. 64.6. ſaith, Iſai. 64.6.that the beſt righteouſneſſe of man is as filthy clouts; all our righteouſneſſe is as filthy clouts. The righteouſneſſe of ſuch as are moſt holy, and moſt regenerate in this world, is as filthy clouts. And therefore, if the beſt and moſt holy that liue in this world, compare themſelues with the perfect holineſſe and purity of the Law of God, they ſhall find, that in reſpect of that, they are carnall, and the more they compare themſelues with the pure, holy, and perfect Law of God, the more vile and filthy they ſhall ſee themſelues, and the more vile and wretched they muſt needs acknowledge themſelues: and the reaſons of it are theſe,
Firſt, Reaſons. 1 the holy and pure Law of God, is the perfect and right rule of all holineſſe and righteouſneſſe, and in the beſt and moſt regenerate in the world there is ſome peruerſneſſe, and ſome crookedneſſe ſtil remayning Pro. 20.9. None can ſay, I hauehave cleanſed my heart, I am pure, I am cleane from my ſinne.
Now then, the peruerſe and crooked heart of the beſt, being laid to the right rule of holineſſe, the crookedneſſe of it muſt needs appeare, the right rule of the Law will certainely diſcouer it, and they ſhall thereby come more to ſee it, and more to acknowledge it.
Againe, the more ſuch as be holy, and truely regenerate, lay their hearts to the Law of God, and to the Word of God, and compare themſelues with that, the neerer they come to God himſelfe: for by examination of their hearts by the Word of God, they draw neere to God; and the neerer they come to him, the more vile, & more filthy ſhall they ſee themſelues, and be forced to acknowledge with Abraham, Gen. 18.27.Gen. 18.27. Drawing neere to the Lord, they are but duſt and aſhes. And ſay with Iob, Iob 9.20. If they would be perfect, Iob 9.20.yet the Lord ſhall iudge them wicked.
And therefore, doubtleſſe, if the beſt and moſt holy that are in the world, compare themſelues with the holineſſe, integrity, and ſpirituall nature of the Law of God, they ſhall find, that in that reſpect they are carnall, and the more they compare themſelues with the pure and holy Law of God, the more vile and filthy ſhall they ſee themſelues, and the more vile, and the more wretched muſt they needs acknowledge themſelues.
Firſt, is it ſo, that the moſt holy that are in the world, Vſe 1 if they be compared with the holy, and pure, Vnregenerate perſons compared with the Law of God, are moſt vile and filthy.and perfect Law of God, are carnall, and are vile, and filthy? What are then the vnregenerate, and ſuch as are yet in their naturall ſtate? and what are they then that are vnholy, and prophane, and giuegive themſelues ouer to wickedneſſe and ſinne, euen with greedineſſe, and make but a mocke of holineſſe, and ſcoffe at thoſe that are in any meaſure holy and religious? What ſhall we thinke that they are? Surely, wee may iuſtly thinke thus of them, that if they bee compared with the Law of God, they will be found to be deuilliſh, and lips of the Deuill. Are they that are moſt holy, carnall? What then art thou that art a Drunkard, a Blaſphemer, a Rayler, a Scoffer of Religion, and of all that are religious? Surely, if thou be compared with the holy Law of God, thou wilt be found not only carnall, but euen a Deuill incarnate: and if thou compare thy ſelfe with the holy Law of God, and hauehave thine eyes open, to ſee what thou art, thou ſhalt find thy ſelfe as blacke as the Deuill, and as hell it ſelfe. And if Abraham and holy men of God, drawing neere to the Lord, hauehave cryed out, they were but duſt and aſhes, vile, and ſinfull; and, rottenneſſe entred into their bones, Habbak. 3.16. Habbak. 3.16.and as 1. Pet. 4.18. If the righteous ſearcely be ſaued, where then wilt thou, that art a vile, wicked and vngodly ſinner, appeare? When the Lord ſhall open thine eyes, and awaken thy conſcience, to ſee thy vileneſſe, thou ſhalt be forced to cry out, thou art a Deuill, and a damned wretch: and when the Lord ſhall appeare to iudgement, thou ſhalt then call to the Mountaynes to fall on thee, and to the Hils to couer thee. Oh then, if hell hauehave not taken full poſſeſſion of thy ſoule, thinke of this in time.
Againe, is it ſo, that the moſt holy and moſt regenerate that are in this world, if they be compared with the holy and pure Law of God, they are carnal, and the more they compare themſelues with the holy and pure Law of God, the more vile and filthy ſhall they ſee themſelues, how then can any looke to be iuſtified in the ſight of God, by his owne inherent holineſſe, by that holineſſe that is found in himſelfe? Ʋſe 2 Is it poſſible, that a mans owne inherent holineſſe ſhould iuſtifie him before the Iudgement ſeate of the Lord? Iuſtification in Gods ſight by inherent holineſſe, confuted.And yet it is not able to abide the try all, according to the ſtrict rule of the Law of God: and if it be examined by the pure and holy Law of God, it will be found in ſome meaſure carnall. Can that then iuſtifie a man before the Iudgement ſeate of God? No, no: it is not poſſible. And it is but a fancy of the Papiſts, that true beleeuers are firſt iuſtified by the merit of Chriſt, but afterwards their ſecond and further iuſtification in the ſight of God, is by their owne inherent holineſſe. This is a dotage.
And we may further driue the point to the iuſt reproofe of ſome amongſt our ſelues, I meane ignorant perſons. Aske an ignorant man or woman, one that cannot giuegive the meaning of any Article of faith, or any Petition of the Lords Prayer, how he or ſhe looke to be ſaued? Their anſwere is commonly this, They do no body harme, they ſerue God, and they pray to God, and they hope to be ſaued by their good meaning & their good dealing, and ſeruing of God. This is groſſe and palpable ignorance: ſuch perſons deceiue themſelues exceedingly. Alas (as Dauid ſaith, Pſal. 130.3.Pſal. 130.3.) If the Lord ſhould marks iniquities, who ſhall ſtand? The beſt and the moſt holy are not able to ſtand in his ſight. And doſt thou then thinke, that thy good meaning, and ſeruing of God, ſhall goe for currant before him? No, no: thou deceiueſt thy ſelfe: and, if thou reſt on that, it will certainely deceiue thee, and plunge thy ſoule into the gulfe of hell: therefore take heed of it.
Laſt of all, this being ſo, that the moſt holy, Vſe 3 and the moſt regenerate, Whence it is that the Papiſts dote on inherent holineſſe, and that many amongſt vsus are highly conceited of their owne holineſſe and good things in themſelues.if they compare themſelues with the pure, holy, and perfect Law of God, ſhall finde themſelues carnall, and the more they compare themſelues with it, the more vile and filthy ſhall they ſee themſelues. By this we may eaſily ſee and diſcerne, whence it is, that the Papiſts ſo much dote on inherent holineſſe, and that many amongſt vsus are ſo highly conceited of their owne holineſſe, and good things in themſelues; and that many pleaſe themſelues in their ciuill honeſt carriage. Why? Surely, all theſe, and the like, compare not themſelues with the holy & pure Law of God, they compare themſelues either with themſelues, or with others amongſt men, and they neuer examine themſelues by the holy and pure Law of God: and that indeed is the ground of their carnall ſelfe-louelove, and ſelfe-liking. And therefore, when thou findeſt a ſwelling conceit in thee, in reſpect of ſome holineſſe or good thing in thy ſelfe, goe to the Law of God, compare thy ſelfe with that, and thou ſhalt finde thy beſt holineſſe, but carnality, in reſpect of the holineſſe of the Law of God, and of that which the Law of God requires at thy hands: and that will beat downe thy ſwelling ſelfe-conceit.
Now in the ſecond place, in that the Apoſtle ſaith, hee was carnall, in reſpect of perfect regeneration; this concluſion is further offered,
That the moſt holy, Doct. 5 and moſt regenerate that are in the world, are ſtill carnall, The beſt of Gods children are ſtill carnall, in regard of perfect regeneration.in regard of perfect regeneration; the moſt holy hauehave ſtill carnality in them, and hauehave ſtill fleſh and corruption abiding in them, yea, they are ſtill in part carnall thorowout, they are thorowout partly fleſh, and partly Spirit; their mindes, their wills, their affections, and all the powers of their ſoules, are thorowout partly ſpirituall, and partly carnall: and therefore the Apoſtle ſaith, 1. Corinth. 1….9. that in time of this life, wee know but in part. As if hee had ſaid, Wee that are true Beleeuers, true Chriſtians, yea, wee that are Apoſtles, euen wee all and eueryevery one of vsus know but in part, and wee are but in part inlightened, and conſequently but in part ſanctified thorowout.
And Gal. 5. verſ. 17. the Apoſtle ſpeaking of the regenerate, hee ſaith, there is ſtill in them fleſh and Spirit, luſting one againſt the other, and fighting and ſtriuing one againſt the other. Therefore this is a certaine truth, that the moſt holy, and moſt regenerate that liue in this world, are ſtill in part carnall, and that thorowout, their mindes, their wills, and all the powers of their ſoules, are thorowout partly ſpirituall, and partly carnall.
This then firſt makes knowne to vsus, Vſe 1 that the beſt workes of the beſt and moſt regenerate that be in this world, The beſtworks of the regenerate are imperfectly good.are imperfect workes, they are not perfectly good, but partly good, and partly euill and ſinnefull. For why? Such as the cauſe is, ſuch muſt needes be the effect. Now the minde and will of man are the cauſe of all his workes, and the minde is partly carnall, and partly ſpirituall, and ſo is the will; and therefore the workes that proceede from thence, muſt needes be anſwerable, euen partly ſpirituall, and partly carnall and ſinnefull, and ſo not able to iuſtifie any in the ſight of God.
Againe, Vſe 2 on the ground of doctrine now deliuered, the beſt and moſt holy that be in world, The moſt holy that be in the world, hauehave cauſe to be humbled for their beſt workes.muſt learne to be humbled for their beſt workes: they hauehave cauſe to be humbled euen for the beſt workes they performe. Though we be truely regenerate, and hauehave the Spirit of grace & ſanctification, yet when we hauehave done any good thing, wee hauehave cauſe to be humbled for the carnality and ſinfulneſſe that cleaues to it: for wee being in part carnall, our beſt workes are in part carnall, and are ſinfully performed as they come from vsus, and therefore we hauehave cauſe to be humbled for them; and it muſt be farre from vsus (as the manner of the moſt is) to reſt in the outward good worke done, and to thinke wee hauehave done God high ſeruice, when we hauehave done an outward good thing, when wee hauehave prayed, heard the Word of God, or the like. Indeed theſe are good things in themſelues, but when we hauehave prayed, we hauehave cauſe to be hun bled for our fayling in Prayer; and when wee hauehave heard the Word of God, we hauehave cauſe to be humbled for our ſinfulneſſe in hearing; and ſo in other things.
Come wee now to the ſecond thing the Apoſtle here affirmes of himſelfe, namely this, that hee was ſold vnderunder ſinne, that is, as we ſhewed, was held, though vnwillingly, yet held hee was as a captiue vnderunder the power of his owne corruption. Hence in the firſt place wee are ſurther giuen to vnderſtand thus much,
That though true beleeuers, Doct. 6 and ſuch as are truely regenerate, The beſt of Gods children are in ſome thraldome and bondage to their owne inbred corruption.are not altogether and wholly in thraldome and bondage to the corruption of nature, and ſlaues to it, as vnregenerate perſons are, yet they are in ſome ſort vnderunder the power of it: the beſt, and the moſt holy, and moſt regenerate that are in the world, are in ſome thraldome and bondage to their owne inbred corruption, it holds them, though they be in part vnwilling, in ſome captiuity, and it makes them ſometimes yeeld to the euill motions and luſts of it; and though they doe not yeeld to it, as good ſubiects doe to their lawfull Prince, willingly, yet ſometimes they doe yeeld to it, as to a Tyrant, vnwillingly, and by the ſtrength of it they are ſomtimes drawne to performe the luſts of the fleſh. And thus we ſhall find it hath beene with the deareſt Saints of God in all ages, as with Noah, with Lot, with Abraham, Dauid, Peter, and the reſt, though theſe were men truly regenerate, and men that had receiued a great meaſure of grace, yet ſometimes they were drawne by the ſtrength of their owne corruption, to foule ſins, and did ſometimes yeeld, though vnwillingly, to the euill motions and luſts of their owne hearts. Iam. 5.17.And to this purpoſe is that, Iam. 5.17. HELIAS was a man ſubiect to like paſſions as we are. And hence it is, Gal. 6.1.that the Apoſtle, Gal. 6.1. puts it downe indefinitely, and he ſaith, If a man be fallen by occaſion into any fault: or if a man, whoſoeuer he be, be ouer-taken by any ſinne. Thereby teaching vsus, that no man, be he neuer ſo good, or neuer ſo holy, is exempted from falling, or from being ſometimes ouer-taken and ſupplanted by the ſtrength of his owne corruption ſtill abiding in him in part.
And thus alſo ſpeakes Iohn, 1. Ioh. 1.1.1. Ioh. 2.1. My babes (ſaith he) theſe things write I vntounto you, that you ſinne not. And if any man ſinne, we hauehave an Aduocate with the Father, Ieſus Chriſt the righteous. As if hee had ſaid, Theſe things I write to you, my Babes, euen you that are truly regenerate: I write them to this end, that yee ſhould be kept from ſinne: but yet I know, that the beſt of vsus all are ſubiect ſometimes to ſinne, and we that are truly regenerate, are ſometimes drawne by the ſtrength of our owne corruption, to fall into ſinne: and if any of vsus doe ſinne, we hauehave an aduocate with the Father, Ieſus Chriſt the righteous.
Hence wee may eaſily gather proofe and confirmation of this Truth, that the beſt, and the moſt holy, and moſt regenerate that are in the world, are in ſome thraldome and bondage to their owne inbred corruption, & though they doe not willingly yeeld to it, yet they are ſomtimes by the ſtrength of it ouer-carryed & ouer-maſtered, and made to yeeld to the euill motions and luſts of it, and it doth ſometimes exerciſe a kinde of power ouer them: and the reaſons of it are theſe:
Firſt, Reaſons. 1 it pleaſeth the Lord ſometimes a little to withdraw his hand from his children, I meane, his ſubſequent and following grace, that grace that ſtirres vp, and ſtill moues the minde and will after they be regenerate: for there is not onelyonly a preuenting grace, but a ſubſequent grace needfull to the regenerate. Now the Lord ſometimes is pleaſed to withdraw that following grace from them; and thereupon it is, that they are ſometimes ouercarryed, and made to yeeld to the euill motions and luſts of their owne hearts.
Againe, grace and ſanctification are not alwayes in the like exerciſe: grace in Gods children is ſometimes weake and faint, and lyes hid, and as it were dead, in reſpect of the exerciſe of it: and hereupon alſo it is, that they are ſometimes ouer-carryed, and made to yeeld to the euill motions and luſts of their owne hearts. And therefore this we may conclude as a certayne truth, that the beſt, and the moſt holy, and moſt regenerate that are in the world, are in ſome thraldome and bondage to their owne inbred corruption, and ſometimes it makes them by the ſtrength of it, (though they be in ſome ſort vnwilling) to yeeld to the euill motions and luſts of it, and it doth ſometimes exerciſe a kinde of power ouer them. And this being a cleere truth, for the vſe of it: firſt,
We are not to maruell, Vſe 1 though the beſt and deareſt of Gods children doe ſometimes ſlip and faile; It is no maruell though Gods children doe ſometimes ſlip and faile.and though ſometimes they be ouer-taken by ſome particular euill, we are not to iudge hardly of them becauſe of ſome particular fayling. It is the manner indeed of the men of the world, to open their mouthes wide againſt Gods children, and hardly to cenſure them, and to iudge them hypocrites, and to cry ſhame on them, and to ſay they are vile wretches, becauſe ſometimes they ſlip and faile, and are ſometimes ouer-taken by ſome ſinne: it muſt be farre from vsus thus to iudge. Pſal. 73.15.If wee thus iudge the generation of Gods children, we ſinne, and we treſpaſſe, as Dauid ſaith, Pſal. 73.15.
The deareſt Saints and Seruants of God that liue in the world, hauehave ſtill inbred corruption in part abiding in them; and though they be freed by the power of grace that is in them, from the full force and ſtrength of it, and from a willing ſubiection to it, yet they are ſtill in part in thraldome, and in bondage vnderunder it, and ſometimes it ouer-carryes them by the ſtrength of it, and makes them ſometimes yeeld to the euill motions & luſts of it, ſometimes it ſtrikes them, and wounds them, and giues them ſuch a blow in ſuch ſort, as the points and ſtrokes of it are ſeene, and doe openly appeare, euen to the view of the world; and therefore we are not to iudge hardly of them, becauſe of ſome ſlip and ſome fayling, and becauſe ſometimes they are ouer-taken by ſome ſinne. No: take this for a generall and certayne rule, wee are not to iudge any man to be good or bad, by any one or few acts, but by his walking, and by the courſe of his life; if the courſe of his life be carnall, earthly, and ſenſuall, certainly then he is a carnall man, and wee may ſo iudge him. If the courſe of his life be holy, and ſuch as it ought to be, then doubtleſſe he is holy, and his ſtate is good, and wee may ſo iudge of him, though ſometimes he faile, and be ſometimes ouer-taken by ſome ſinne.
Againe, Vſe 2 is it ſo, that the beſt, and moſt holy, and moſt regenerate are ſtill in ſome thraldome and bondage vnderunder their owne inbred corruption, A ground of contentation, and willing ſubiection of our ſelues to the hand of God in all troubles.and their owne corruption doth ſometimes exerciſe a kind of power ouer them, and ouer-carry them, and make them yeeld to the euill motions and luſts of it? The conſideration of this may ſerue to worke in all Gods children, contentation of mind, and a willing ſubiection of themſelues to the hand of God, in all their troubles and afflictions that befall them in this life, whatſoeuer they be: for why? though thou beeſt a child of God, and deare and precious in the ſight of God, yet withall conſider, that thou art ſtill in part vnderunder the power of ſinne, and thou art ſtill in ſome ſort a ſlaue of ſinne, and thine owne corruption doth ſomtimes ouer-carry thee, and draw thee from that obedience thou oweſt to thy God and gracious Father, and makes thee ſometimes ſinne againſt him, and prouoke him to anger againſt thee; and if then the Lord lay on thee ſickneſſe, pouerty, reproch, baniſhment, or any other affliction; alas, it is farre ſhort of that thou haſt deſerued; thou by thy ſinne haſt deſerued death and damnation.
And if thou duely conſider this, it will make thee willingly and contentedly to beare any affliction the Lord layes on thee, and to ſay with thy ſelfe when thou art vnderunder the afflicting hand of God; Vile wretch that I am, I find my ſelfe, that I am ſtill a ſlaue vnderunder ſinne, and that I hauehave beene ouer-carryed by the ſtrength of mine owne corruption, to yeeld to the luſts and motions of it, and to ſinne againſt my good God and gracious Father, and I am worthy of death and damnation, and it were iuſt with him to throw me to hell for my ſinnes, and it is his mercy that I am not throwne to hell, ſhall I then thinke this ſickneſſe, this pouerty, this reproch, and the like, grieuous, or long and tedious to me? No, no: I will beare it with patience, with willingneſſe, and with contentation. Oh, I hauehave deſerued farre more at the hands of my God, this is nothing to that I hauehave deſerued. Thus it will be with thee, if thou duely confider that thou art ſtill a ſlaue vnderunder ſinne, and ſometimes ouer-carryed by the ſtrength of thine owne corruption, to ſinne againſt thy GOD.
Let then all Gods children, feeling the hand of God on them, call this to their minds, that they are ſtill in part ſlaues to ſinne; and it will worke in them, in ſome meaſure, contentation of mind, and a willing ſubiection of themſelues to the hand of the Lord in all their troubles and diſtreſſes.
Laſtly, this being ſo, that the beſt, the moſt holy, Vſe 3 and moſt regenerate, are ſtill in ſome thraldome vnderunder their inbred corruption, this may ſerue to cheere vp Gods children, A ground of comfort to Gods children in regard of their particular faylings againſt their purpoſe.in reſpect of their particular ſaylings againſt their purpoſe. When they are ſometimes ouer-carryed by the ſtrength of their owne corruption, to doe euill againſt their purpoſe, they are indeed then to be humbled, and not thereupon to be vtterly deiected, and to cal their ſtate in doubt and queſtion. No, no: they hauehave ſtill corruption in part abiding in them, and they are ſtill in ſome thraldome and bondage vnderunder it, and ſometimes it will ouer-carry them, and make them yeeld to the euill motions and luſts of it; and in this reſpect, they are to labour for liberty, & to grone for deliuerance out of their captiuity; and this ſhould ſharpen their deſire after heauen, becauſe here they cannot goe on in a courſe of holineſſe with free ſpirits, but they are ſometimes ouer-carryed and drawne aſide; yet this ſhould not vtterly daunt them, and vtterly caſt them downe.
Further obſerue wee, that the Apoſtle here ſaith, that he was ſold vnderunder ſinne. He ſaith not, that he ſold himſelfe to ſinne, as it is ſaid of Ahab, 1. King. 21.25. that he ſold himſelfe to worke wickedneſſe in the ſight of the Lord: but he was ſold vnderunder ſinne: thereby implying an vnwillingneſſe in himſelfe to be held vnderunder the power of ſinne; and that howſoeuer his owne inbred corruption did exerciſe a kind of power ouer him, and ſometimes ouer-carry him, yet he was not willing to be vnderunder that power, hee would faine hauehave beene out of that thraldome, and hee did not willingly yeeld to the command of ſuch a maſter. Hence we may gather
A manifeſt difference betweene the regenerate & the vnregenerate, Doct. 4 The difference betweene the regenerate and vnregenerate, in reſpect of the power of inbred corruption.in reſpect of the power of their inbred corruption: the regenerate are ſold vnderunder the corruption of their hearts, they are held in ſome ſort vnderunder the power of it vnwillingly, and they are, as it were, haled and drawne by the force and ſtrength of it, vnwillingly to ſinne. But the other, the vnregenerate, they ſell themſelues to their owne inbred corruption, and they willingly yeeld to it, and with pleaſure they follow the euill motions and luſts that ariſe from their owne corruption; yea, in falling into one and the ſame ſinne, there is this difference betweene the regenerate and the vnregenerate: The regenerate, they fall into it vnwillingly, againſt their purpoſe, and with a ſtriuing againſt it; but the vnregenerate, they fall into it purpoſely, and with full conſent of will, and it is as meate and drinke to them, to fulfill the luſts of their owne hearts. Pro. 10.23. Pro. 10.23.It is a paſtime to a foole to doe wickedly. And Epheſ. 2.2, 3. Epheſ. 2.2, 3.the Apoſtle deſcribing the naturall ſtate of the Epheſians, ſaith, They walked in ſinne: and he ſhewes how, namely, according to the courſe of this world, and after the Prince that ruleth in the ayre, euen the ſpirit that now worketh in the children of diſobedience, among whom wee alſo had our conuerſation in times paſt, in the luſts of our fleſh, in fulfilling the will of the fleſh, and of the mind, and were by nature the children of wrath. And thus Iude Epiſt. verſ. 18. Iud. Ep. verſ. 18.ſpeakes of the vnregenerate perſons, that they walke after their owne vagodly luſts: They are willingly led by them. And to theſe wee might adde many other teſtimonies of Scripture, ſhewing a manifeſt difference betweene the regenerate and the vnregenerate, in reſpect of the power of their owne corruption.
And this ſerues to ſtrip vngodly men and women of their common ſhift: they vſe to defend, or to excuſe, Vſe 1 Vngodly mens excuſe, and extenuation of their ſinnes taken away.and to extenuate their ſinnes; as firſt, an vngodly man or woman, a common Drunkard, a filthy Fornicator, and ſuch like, plead their infirmity. Alas, it is not ſo; the regenerate only ſinne of infirmity, and they only are haled and drawne to ſinne, againſt their purpoſe: but the vnregenerate ſinne with all their hearts, with pleaſure.
Againe, an vngodly man or woman, Vſe 2 Another ſhift of vngodly perſons remoued.being conuinced of ſinne, and iuſtly reproued, as for Swearing, or the like; what is their ſhift? Oh, ſay they, I pray you, what are you that reproue vsus? will not you ſweare? you will doe worſe, I warrant you: and hauehave you no ſinne? and are you without faults? Poore ſoules! the beſt are not without faults, but it is one thing to ſinne of frailty, and another, to ſinne wittingly and willingly, and to hold on a courſe in ſinne, as it is one thing, of weakneſſe to fall into the mire, and another thing, to walke in it purpoſely, or to tumble in it after the manner of Swine. And it is one thing, to be ſold vnderunder ſinne, and to be held vnderunder the power of it vnwillingly, and ſometimes to be ouercarryed by it: and another thing, to ſell a mans ſelfe to ſinne, and to follow the luſts of his owne heart, with pleaſure and much delight. If thou find thy ſelfe in that caſe, certainely thou art vnregenerate.