The Complaint of a Sanctified Sinner Answered, Verse 22
VERS. 22.23.
For I delight in the Law of God, concerning the inner man:
But I ſee another Law in my members, rebelling againſt the Law of my minde, and leading me captiue vntounto the Law of ſinne which is in my members.
IN theſe two Verſes our Apoſtle layes before vsus the third degree of the ſpirituall combate betweene the fleſh and the Spirit, in them that are truely regenerate, ſtill inſiſting in his owne example, namely, this, that his delight was in good, touching his inner man, but yet he was led captiue by the law of his members to ſinne: ſo that here the Apoſtle makes knowne in his owne perſon, the ſpirituall Combat more fully and plainely, and in a further degree: for to delight in the Law of God, is more then to will good, and to hauehave the law of the members rebelling againſt the Law of the minde, is more then ſimply to will euill, or to doe euill. For the connexion of theſe Verſes with foregoing matter, we hauehave here a proofe of that the Apoſtle ſaid, Verſ. 21. That when he would doe good, euill, as a law, was preſent with him; from this, that the Law of his members rebelled againſt the Law of his minde, and led him captiue vntounto the law of ſinne, which was in his members: and that is amplified by his delight in the Law of God, that though he delighted in the Law of God in his inner man, yet the law of his members rebelled againſt the Law of his minde: and therefore when he would doe good, euill, as a law, was preſent with him. That is the dependance of theſe two Verſes on the Verſe foregoing, and the generall matter of them.
Come wee to handle them ſeuerally. In the two and twentieth Verſe the Apoſtle makes knowne his delight in the Law of God; that he delighted in the Law of God: and leſt he ſhould be miſtaken, he explaines himſelfe, by limiting his ſpeech to the Inner man, that is, was in his inner man that he delighted in the Law of God. I delight (ſaith he) in the Law of God, concerning the inner man. And ſo the matter of this Verſe, is the Apoſtles delight in the Law of God, expreſſed with reſtraint of that delight to his Inner man.
For I delight in the Law of God: that is, InterpretationI take pleaſure and ioy, yea much pleaſure and great ioy, I finde much ſweetneſſe and pleaſure: for ſo the word ſignifieth in the Originall. And by the Law of God we are here to vnderſtand the Morall Law, which the Apoſtle, Ʋerſe 12. ſaid, was holy, and iuſt, and good: which makes knowne the good will of God, touching all good duties, both of piety towards God, and of louelove, and iuſtice, and mercy towards men. In this Law the Apoſtle tooke pleaſure and delight, and that in the knowledge and meditation of it, and in the practice of the duties therein required.
Concerning the Inner man. Some would hauehave onelyonly the mind & vnderſtāding to be ment: but indeed that comes too ſhort of the purpoſe & meaning of that Phraſe. By Inner mā, we are to vnderſtand the regenerat part throughout, both in ſoule and in body, euen whatſoeuer is either within in the powers of the ſoule, or without in the parts & members of the body, being renued by grace, and ſo far forth as they be regenerate and renued. And the regenerate part is thus called the Inner man, becauſe Regeneration is chiefly ſeated in the heart, and in the minde, and in, in the inward powers & faculties of the ſoule, & doth diffuſe and ſpread it ſelfe from thence, to the parts and members of the body: Luk. 17.2.and therefore Chriſt ſaith to the Phariſes, Luke 17.2. The Kingdome of God is within you. Rom. 2.29.And the Apoſtle ſaith, Rom. 2.29. that true Circumciſion is of the heart, and in the Spirit. And hence it is called, The Hid man of the heart, 1. Pet. 3.4. Let the hid man of the heart be vncorrupt. That is one ſpeciall reaſon why the regenerate part is called The Inner man.
Now then, thus conceiue we the Apoſtles meaning in the words of this Verſe, as if he had ſaid: For I, as I am regenerate, and in that part of me that is regenerate and renued by grace throughout, both in my ſoule and in my body, in the powers and faculties of the one, and in the parts and members of the other, do take great pleaſure & much ioy in the good Law of God, commanding good duties, both of pietie towards God, & of louelove, iuſtice, and mercy towards men. I find much ſweetneſſe and pleaſure in the knowledge of that Law, and in meditating in the ſame, & in the practice of good duties that are therin cē tayned, according to that meaſure of grace that is giuen to me.
Now in that the Apoſtle here ſaith of himſelfe, that as he was regenerate, he delighted in the Law of God: The point hence is this,
That Gods children, Doct. 1 and ſuch as are truely regenerate, they delight in the good Law of God, Gods Childrē beleeue the good Law of God, and in the things therein commanded.and in the things therein commanded, it is a matter of ſweetnes and much pleaſure to them, to be acquainted with the Law of God, and to meditate in it, & according to the meaſure of grace giuen, and as occaſion is offered them, to yeeld obedience to it; it is euen the ioy of the hearts of Gods children, to know the Law of God, to meditate in it, and to practiſe the duties therein required, as any iuſt occaſion is offered. Iohn 5.3.And hence it is, that S. Iohn ſaith, 1. Iohn 5.3. that the Commandements of God are not grieuous. His meaning is to them that hauehave their hearts renued by grace, to them the Commandement of God was not grieuous, but eaſie, ſweete and pleaſant. Dauid makes knowne a maruellous great delight hee tooke in the Lawes and Commandements of God, Pſal. 119.97.Pſal. 119.97. Oh how louelove I thy Law! it is my meditation continually. As if he had ſaid, I am not able to expreſſe the greatneſſe of my louelove and delight in thy Law: I want words to expreſſe it. And in that Pſalme we finde, that hee ſets forth his louelove and delight in the Law and Commandements of God by many notable ſimilitudes, Verſe 14. I hauehave had as great delight in the way of thy Teſtimonies, as in all riches. Verſe 72. The Law of thy mouth is better vntounto men, then thouſands of gold and ſiluer, Verſe 111. Thy Teſtimonies ban… I taken as an heritage for euer: for they are the ioy of mine heart. Verſe 127. Therefore louelove I thy Commandements about gold, yea, aboue moſt fine gold. Verſe 162. I reioyce at thy Word, as one that findeth much ſpayle: and the like. And Pſalme 19.10. Pſal. 19.8, 9, 10.hee puts it downe poſitiuely, that the Statutes and Iudgements of the Lord are more to be deſired then gold, yea, then much fine gold, ſweeter alſo then the hony, and the honycombe.
Thus it was with Dauid, and doubtleſſe, thus it is with as many as hauehave the Spirit of DAVID, euen with as many as hauehave the Spirit of Grace and Sanctification, and are truely regenerate: it is their ioy, and their delight is to know the Law of God, to meditate in it, and to practiſe the duties therein required, as iuſt occaſion is offered: and the reaſons and grounds of their delight are theſe,
Firſt, they are able to looke on the Law of God with a ſpirituall eye, and to ſee the beautie and excellency of it; euen therein to behold moſt abſolute holineſſe and righteouſneſſe ſet before them, yea, the very image of God Himſelfe, in reſpect of his perfect Iuſtice, manifeſted: and theſe things are moſt louely, and muſt needes affect and draw the hearts of Gods children to them.
Againe, ſecondly Gods children know, that howſoeuer the Morall Law is not the cauſe of eternall life, yet it is the rule of good life, and the way in which they are to walke that ſhall bee ſaued: and therefore they ioy and delight in the knowledge of it, and in meditating in it, and in the practice of the duties required in it, as iuſt occaſion is offered. Note. EueryEvery childe of God hath his meaſure of delight in theſe things, indeed ſome a greater, and ſome a leſſe meaſure, according to the meaſure of grace that is giuen them.
But haply here ſome may ſay, Queſt. The Morall Law of God reueales ſinne, and it accuſeth and condemnes for ſinne: doe Gods children finde ſweetneſſe and pleaſure in it in that reſpect?
I anſwere, Anſw. Yes, they doe, in that the Law of God diſcouers to them euils and ſinnes, that they may ſee them, bee humbled for them, and ſeeke to God for mercy for the pardon of them, and that they may auoid and forſake euill and ſinne: euen in this reſpect Gods children ioy and delight in the Law of God, and finde ſweetneſſe in it. And therefore Dauid ſaid, Pſal. 141.5. Let the righteous ſmite me: for that is a benefite vntounto mee, and let him reprooue me, and it ſhall be as a precious Oyle that ſhall not breake mine head.
Gods children louelove the Law of God, becauſe it diſcouers ſinne to them, and they like thoſe meanes beſt, that are moſt powerfull and effectuall to that purpoſe. Thus it is with eueryevery childe of God, and with eueryevery one that is truely regenerate in ſome meaſure.
Now then let this, Vſe 1 for the vſe of it, ſerue as a ground of tryall to eueryevery one of vsus. A ground of tryall, by which men may know whether they be the children of God or no.By this, as one ſpeciall note, we may know, whether we be Gods children, and truely regenerate or no. Doſt thou find that thou haſt a meaſure of true delight in the Law of God? Doſt thou take pleaſure in the knowledge of it, in meditating and muſing on it? Doſt thou find ſweetneſſe in the practice of the good duties therein required? Is it the ioy of thine heart to be exerciſed in the dueties of pietie, in hearing the Word of God, in praying, in the duties of equitie, iuſtice, louelove and mercy to towards men? Are theſe things as meate and drinke to thee? Doſt thou find that thou canſt delight in theſe things, as at a Feaſt or Banquet? Doſt thou find ſweetneſſe in the Word of God, when thy ſinnes are thereby diſcouered and rebuked? And canſt thou reioyce vnſaynedly and bleſſe God for it, when any thing thou takeſt pleaſure in, is diſcouered to be a ſinne? And doſt thou louelove them that louingly admoniſh thee of a manifeſt ſinne? Is it thus with thee? Surely, that is an infallible euidence and teſtimony that thou art truely regenerate, and haſt the Spirit of grace in thee, and that thou art a child of God?
But on the other ſide, If ſo be thou find that thou haſt no delight in the Law of God, thou careſt not for the knowledge of it, the meanes to come by the knowledge of it being offered, thou regardeſt not, and thou findeſt no ſweetneſſe in the practice of good duties, in hearing the Word, in Prayer, in receiuing the Sacraments, in ſanctifying the Sabbath, and other holy duties, or in duties of louelove towards men. Are theſe things tedious and irkeſome to thee? and thou ſayeſt as the people did, Amos 8.5 Amos. 8.5.When will the Sabbath be gone? It is weariſome to thee to performe holy duties, and thou performeſt them heauily and ſleepily. And when the Law and Word of God diſcouers thy ſinnes, thou art ſo farre from louing it, and delighting in it, as in that reſpect thou hateſt it, & couldſt wiſh there were no ſuch Law, yea, thou hateſt thoſe that louingly admoniſh thee of thy ſinnes, and iuſtly reproue thee for the ſame, as it is the manner of too many; Is it thus with thee? Deceiue not thy ſelfe, whoſoeuer thou art; thy caſe is not good, thou art yet in the dregs of nature, the Spirit of God hath not yet wrought on thee, and thou canſt not comfort thy ſelfe in this, that thou art a child of God. No, no: eueryevery child of God hath ſome meaſure of true delight in the Law of God, in the knowledge of it, in meditating on it, and in the practice of good duties: and therefore hereby trie thy ſelfe. Haply thou wilt ſay, Wicked men and hypocrites ſometimes delight in the Law and in the Word of God, Mat. Matth. 13.20.13.20 Chriſt ſaith, Temporaries, ſuch as fall away in the time of tryall, receiue the Word with ioy: and it is ſaid of Herod, Mar. 6.20. that he heard IOHN gladly, and did many things.
How then ſhall I know that my delight in the Law and Word of God, Queſt. goes beyond the delight of an hypocrite, and is ſuch as will yeeld me true comfort, and that I may gather thence that I am truly regenerate?
I anſwere thee, Anſw. Thou ſhalt know it by two things eſpecially:
Firſt, if thou find thy delight to be impartiall, euen a delight in the whole Law and Word of God; whether the Word comfort, or teach, or exhort, or threaten, or reproue, yet ſtill thou findeſt ſweetneſſe in it. For though an hypocrite may delight in the Word of God promiſing mercy and good things, or teaching ſome things not ſo contrary to his humour, yet if either it diſcouer his priuy corruption, or rebuke him for the ſame, then hee likes it not: and therefore if it be ſo with thee, that whether the Word comfort, or threaten, or rebuke, yet ſtill it is ſweet and pleaſant to thee: therein thou goeſt beyond an hypocrite.
Againe, if thou find that thy delight in the Word of God is a working delight, it works in thee an holy care and endeuour, to conforme thy ſelfe to the will of God, reuealed in his holy and righteous Law, and that as well in thy inward thoughts and affections, as in thy outward actions; therein certainly it goes beyond the delight of an hypocrite: his delight may make him doe ſome outward good things, and that is all; it neuer makes him ſtriue to ſubdue his reaſon, will, and affections, to the obedience of the Word of God.
By theſe two notes then trie thy ſelfe, and neuer reſt, til thou find that thou doſt delight in the whole Law and Word of God, whether it teach comfort, or threaten, or rebuke, and that thy delight in the Word of God is a working delight, working in thee an holy care and endeuour, to conforme thy ſelfe to the holy will of God in all things, aſwell in thy thoughts and inward affections, as in thy outward actions: and thereupon thou maiſt conclude clude to thy comfort, that thy delight in the Law and Word of God goes beyond the delight of an hypocrite, and thence alſo thou maiſt conclude, that thou art truely regenerate, and haſt in thee the Spirit of grace and ſanctification.
Againe, is it ſo, Vſe 2 that Gods children delight in the Law of God? Gods children find vnſpeakeable comfort in the Word of the Goſpel.Doe they find ſweetneſſe in that that reueales ſinne, and doth accuſe and condemine for ſinne? Surely, much more doe they find ſweetneſſe and comfort in the Word of the Goſpell, that diſcouering to them the riches of Gods mercy in Chriſt for the pardon of their ſinnes, without queſtion their ioy and delight in that, in knowing it and beleeuing it, is vnſpeakable and glorious. The world commonly thinks that the life of a true beleening Chriſtian, is without ioy; an heauy, lumpiſh, and vncomfortable life, and that there is no mirth in them that truly feare God, they liue a life without delight. Alas, poore ſoules! they are deceiued that ſo thinke; Gods children find ſweetneſſe and comfort in the Law of God, humbling them and wounding them for their ſins, and much more ſweetneſſe do they find in the ſweet promiſes of the Goſpell: yea, they find ſuch ſweetneſſe in them (being knowne, beleeued, and applyed to themſelues by a true faith) as they would not part withall for ten thouſand worlds: for thoſe binde vp their broken hearts & wounded ſoules, with heauenly comfort, and they worke in them peace of conſcience, which is a continuall feaſt, and they ſettle them in aſſurance of right to eternall life, happineſſe, and glorie in heauen, and doe giuegive them a taske and a beginning of that ioy, eye hath not ſeene, eare hath not heard, nor the heart of man conceiued: and therefore thou art deceiued, that thinkeſt they hauehave no delight, and liue a life without ioy.
In that the Apoſtle here ſaith, He delighted in the Law of God, concerning the innerman; Hence alſo we gathered argument of his regeneration, that therefore the Apoſtle was truly regenerate, becauſe his delight was in the Law of God concerning the inner man. As firſt this, in that he delighted in the knowledge of the Law of God, and in obedience to it. Therefore he was a man truely regenerate, and againe in that here hee ſpeakes of his Inner man, thereby meaning his regenerate part, that therefore alſo he was a man truely regenerate.
Now againſt this argument obiections are brought: we hauehave heretofore propounded the obiection that lyes againſt the firſt, and anſwered it, Verſ. 16. and therefore I paſſe by that, and I will now only propound the obiection made againſt the ſecond argument, and anſwere that, and then proceed.
Thus then ſome doe obiect; ſay they, The Inner man doth not here ſignifie the regenerate part, but by Inner man, we are to vnderſtand the mind, as ſtanding in oppoſition to the body: and for this they bring 2. Cor. 4.16. where the Apoſtle ſaith, Though our outward manperiſh, yet the inward man is renued daily.
Meaning, Queſt. ſay they, by outward man, the body: and by inwardman, the minde: yea, ſay they, the Apoſtle ſo expounds himſelfe, Verſe 25. of this Chapter: Then I my ſelfe in my minde ſerue the Law of God, but in my fleſh the law of ſinne. By his minde, vnderſtanding the ſame that before he expreſſed, in ſaying the Inner man. Now the minde is formed as well in vnregenerate perſons, as in them that bee truely regenerate; and therefore it is no good argument to prooue the Apoſtle to bee regenerate, becauſe he ſpeakes of his inner man.
Now to this I anſwere: Anſw. It is falſe: they ſay that by inner man, is here meant the minde; for the inner man is here oppoſed not to the body, but to the members, and to the fleſh, by which the vnregenerate part is ſignified: and therefore it muſt needs be, that by the inner man, is here meant the regenerate part. And that this is no miſconſtruction of theſe words, that of the Apoſtle, Epheſ. 3.16, 17. makes it cleere, where he ſaith, That yee may be ſtrengthened by his Spirit in the Inner man: That Chriſt may dwell in your hearts by faith. Shewing plainly, that by the Inner man, he meanes not only the mind, but the heart alſo, & the affections of it, & the regenerate part throughout. As for the Text alleaged, 2. Cor. 4.16. they miſvnderſtand it, expounding the inward man to be the mind, and the outward man, the body.
The Text it ſelfe is againſt that Expoſition; for the Apoſtle ſaith, The inward man is renued daily. Now renouation is not only of the mind, but it is alſo of all other powers and faculties of the ſoule, yea of all the parts and members of the body, and hee ſaith againe, Though our outward man periſh, or be corrupted; meaning, whatſoeuer in true beleeuers is by the Croſſe and by afflictions weakened, and diminiſhed, and purged out: and that is not only the corruption of the body, but the corruption alſo of the ſoule, and that chiefly euen the ſinfull luſts and deſires of the heart, louelove of the world, louelove of pleaſures, and carnall ioy and delight: and ſo that Text makes rather againſt them, then for them. And whereas they alleage the Apoſtles owne Expoſition in the laſt Verſe of this Chapter, if the words be rightly vnderſtood, they make nothing to their purpoſe: for certainely the minde ſeruing God, is the part of man that is ſpirituall and truly regenerate: the mind being not regenerate, but in the naturall ſtate and condition, it is defiled, Tit. 1.15. and cannot ſerue God. And therefore when the Apoſtle ſaith, I my ſolfe in my mind ſerue the Law of God, he meanes, in his mind regenerate, and renued by grace: and the minde is put for the whole Inner man, and for his regenerate part throughout, and ſo it ſtill remaynes a true note of the Apoſtles regeneration, that hee here ſpeakes of his Inner man, and it is a true note to others, that they alſo are truly regenerate, if they be able to ſpeake it in truth, that they hauehave in them an Inner man, or new man, and that now they are ſo wrought on by the Spirit of grace, as that they find themſelues altered and changed throughout, that the Image of God in ſome meaſure is ſet on all the powers of their ſoules, and on all the parts and members of their bodies, and that now they are new creatures in Ieſus Chriſt, 2. Cor. 5.17. That is a true note of their Regeneration: and let that ſerue for anſwere to the Obiection propounded.
Now further, in that the Apoſtle here ſpeaking of his regenerate part, ſets it forth in theſe termes, and cals his regenerate part throughout both in ſoule and body, his Inner man, and that for the reaſon which before I gaue, becauſe Regeneration is chiefly ſeated in the heart and mind, and in the inward powers & faculties of the ſoule: hence we may take vp this concluſion,
That true Regeneration is chiefly ſeated in the heart and in the mind: Doct. 2 True regeneration is chiefly ſeated in the heart and mind of man,a man or woman that would find true comfort in the worke of grace in themſelues, muſt find it working and powerful, eſpecially and principally in their hearts and minds, howſoeuer the worke of grace muſt be found in all the powers of the ſoule, yea in all chapters and members of the body, yet it muſt be found chiefly in the heart & in the mind. And hence it is that the Apoſtle thus exhorts, Rom. 12.2. Epheſ. 4.23.Rom. 12.2. Be yee changed by the re…ing of your mind. And Epheſ. 4.23. hee vſeth an exhortation to the ſame purpoſe, Be renewed in the ſpirit of your mind, 2. Cor. 2. Cor. 7.1.7.1. That wee may grow up in full holineſſe in the feare of God (ſaith the Apoſtle) let vsus cleanſe our ſelues from all filthineſſe of the fleſh and ſpirit. As if he had faid, We cannot grow vp to full holineſſe or to ſound and true holineſſe, if wee be not cleanſed from all filthineſſe both of the fleſh and ſpirit, and eſpecially of Spirit; for what is it for a man to cleanſe his hand, foote, eye, or tongue, or the like, and yet hauehave his mind polluted and filthy? Surely, that is with the Phariſe to make cleane the out-ſide of the cup and platter, when the in-ſide is full of rottenneſſe and corruption: and wee know, it is but in vaine for a man to lop off the branches, or to cut downe the bodie of a Tree that hee would hauehave grow no more, and yet leaue the root in the earth; for that will ſprout and grow vp againe; ſo it is to no purpoſe to cut off as it were ſome branches of ſinne, and leaue the roote of it in the heart and in the mind; for that will at one time or other ſend forth other bitter and vnſauourie fruit. Wee muſt therefore labour to ſtocke vp the roote of ſinne, and to finde the worke of grace chiefly in our hearts and minds, if we would hauehave true comfort in the worke of grace in our ſelues: and the reaſon of it may be theſe.
Firſt, as before the fall of man, Reaſon. 1 the minde of man retayned the chiefe part of the Image of God: ſo now being renewed by grace, it hath in it the chiefeſt part of the Image of God reſtored and renewed.
And againe, the heart and minde are the beginning of all good actions; and if the minde bee darke and ignorant, and the heart full of rebellion, there can be nothing but ſinne in all the powers of the ſoule, and in all the parts and members of the bodie: and therefore it muſt needes bee, that if wee would finde true comfort in the worke of grace in our ſelues, wee muſt finde it working and powerfull, eſpecially and principally in our hearts and minds.
And therefore for the vſe of this. Vſe. Deceiue not thy ſelfe, whoſoeuer thou art, Outward reformation alone, is no ground of true comfort.thinke not to finde true comfort to thine owne ſoule, only becauſe thy outward man is in ſome meaſure reformed, and thy hands, eyes and other outward parts of the bodie are reformed, and that in reſpect of thy outward carriage thou walkeſt vnblameably and without repoofe. Alas, this thou maiſt doe, and yet want the power of grace in thy heart and minde; yea, this thou maiſt doe, and yet bee ignorant of God, and of the wayes of God, and be yet a man or woman of an vnreformed heart. We ſee it in common experience, that ſome that are groſſely ignorant, yet walke vnblameably in reſpect of the World, they deale iuſtly and truely with eueryevery one, yea, and they performe ſome outward duties of Pietie and Religion, and an Hypocrite, one that is rotten at the heart, and carries in him an heart full of wicked and noyſome luſts, of Pride, Enuie, Couetouſneſſe, and the like, may make a goodly ſhew, and may ſeeme to be religious, yea, he may carrie himſelfe ſo religiouſly in reſpect of his outward carriage, as that they that are truly religious, & conuerſe with him, cannot diſcerne him, but may be deceiued by him. Thus did Iudas, he carryed himſelfe ſo ſmoothly as the reſt of the Apoſtles could not diſcerne him, no, when Chriſt ſaid, One of them ſhould betray him, they could not preſently point at Iudas, and ſay he was the man. No, no, doubtleſſe Iudas had behaued himſelfe as religiouſly in ſhew, as the beſt of them, yet was he a notable Hypocrite, he had a rotten heart within him, and a bitter root of couetouſneſſe was in his heart: and therefore reſt not in this, whoſoeuer thou art, that thou art outwardly reformed; that will deceiue thee if thou reſt in it. If thou wouldſt hauehave true comfort in the worke of grace in thy ſelfe, labour to finde it powerfull in thy heart and in thy minde principally, and to this purpoſe conſider, that if grace bee not powerfull and working ſpecially in thine heart, in time of tryall it will deceiue thee, and the Lord will at one time or other diſcouer thee and lay thee open to thy ſhame. And hence it is, that many fall away from the profeſſion they hauehave made in former time, and returne with the Dogge to his vomit, and the Sow to her tumbling in the myre, becauſe indeed they were neuer ſound at the root: grace was neuer powerfull in their hearts. Oh then, labour for this, and neuer reſt till thou finde it in thy ſelfe, euen grace working eſpecially in thine heart and minde, neuer reſt till thou finde thy minde truely inlightened, and thine heart truely reformed, and that thou makeſt conſcience of thy very thoughts, and that thine heart is vpright with God, though thou hauehave many faylings; and that indeed will yeeld thee true comfort both in life and death.
One thing yet remaines to bee noted; in that the Apoſtle here cals his regenerate part his Inner man, and giues to it the title of a whole man, not a piece or part of a man; but as it were an entire and whole man. Hence we are further taught,
That true Regeration is entyre, Doct. 3 it ſpreads it ſelfe ouer the whole man, euen ouer all the powers of the ſoule, True Regeneration is entire, ſpreading it ſelfe ouer the whole man.and ouer all the parts and members of the bodie, and where ſanctifying grace is truely wrought, it is not found in one power or facultie of the ſoule, and not in anoher, but it is found in a proportionable meaſure in eueryevery power and facultie of the ſoule, and in eueryevery part and member of the bodie: for why? The Spirit of GOD neuer workes in any man or woman, but he goes thorow ſtitch with his worke, hee workes throughout; if he enlighten the minde with ſauing knowledge, he alſo works on the will, and on the affections in like proportion, and in all other faculties of the ſoule.
And hence it is, that regeneration is called a new Creation, 2. Cor. 5.17. If any man be in Chriſt, 2. Cor. 5.17. Tit. 3.5.let him be a new creature: and a new birth, Tit. 3.5. and therefore it muſt needes be entyre, and of the whole man; for doubtleſſe the Spirit of God brings not forth a monſtrous birth, all head and nothing elſe, but hee brings forth a perfect birth, I meane, perfect in reſpect of all the parts, and where hee ſanctifies, hee ſanctifies throughout, as the Apoſtle prayed, 1. Theſſ. 5.23. in Spirit, in ſoule and in bodie.
Let no man then deceiue himſelfe, Ʋſe. let no man thinke he is truly regenerate, becauſe haply he is enlightened, Illumination is not ſufficient to prooue true Regeneration.and becauſe he hath in him ſome knowledge of God and of good things, and is able to ſpeake of ſuch things, and yet notwithſtanding his heart is not reformed, but hee nouriſheth in his heart ſome corrupt luſt, or ſome inordinate affection of Pride, of Enuie, of Couetouſneſſe or the like: if any ſo thinke, he deceiues himſelfe.
Herod knew much, and did many good things: yet he was a meere carnall man, poſſeſſed with an inordinate louelove of his Brothers Wife. And therefore thinke not that the Spirit of God hath wrought in thee to thy Regeneration, vnleſſe thou finde that hee hath wrought on thee throughout. If thou wouldſt be ſure that thou art truely regenerate, thou muſt finde a proportionable meaſure of grace in eueryevery power and facultie of thy ſoule; thou muſt finde not only thy minde enlightened with knowledge, but thine heart alſo in like proportion ſanctified, and that now thou doeſt not only know God as hee hath reuealed himſelfe in his Word and Workes, but doeſt alſo acknowledge him, and put thy confidence in him as a louing Father, and that now thou loueſt God, his Word, his Children, and doeſt truely feare God, and endeuour to pleaſe him in all things, leading a pure and vnblameable life, as becommeth a new creature: that will giuegive thee aſſurance, that thou art truely regenerate.