385 / 504
The
fallacious
Ground
of
this
Argument
of
M. G's.
C.
XT
being reconciled,
who
were
alienated
by
wicked
workes.Where
ever there
is
a.
ny thing,
the
leafs
ofgrace, there
fomething
of
it
is
in every
thing
ofthe
foule,
that
isa capable feat for good
or
evil!
habits, or
difpofitions; He
that
is
in
Chri
jl
is
a
new
creature,
2
Cor:
5.
57.
not
renewed
in
one or other
particular,
he
is a
new
Creature.
Fiftly,
that
where ever
true
Grace
is,
in
what degree
foever, there
it
bears
Rule; though
finne
be
in
the fame
fubjec`b
with
it
As
finne
reignes
before
grace comes, fo
Grace
reignes
when
it
doth
once corne: And
the
reafon
is,
be-
caufe
finne having the
firft
Rule, and
Dominion
in
the
heart,
abiding
there,
there
is
neither Roome nor
place for Grace,
but
what
is
made
by conqueft.
Now
who ever enters
into
a poffeflìon
by
right
of
Conqueft, what
refiftance
foever be made,
if
he prevaile to
a
Conqueft,
he
reigns.
In every regenerate
man, though Grace be never
fo
wecke,
and Corruption never
fo
flrong
, yet
properlythe
soveraignty
belongs
to
Grace. Having
entered
upon
the
foule,
and all
the
powers
of
it by
Conque
fl
fo
long
as
it
abides
there, it
Both
reigne;
So
that to
fay a
Regenerate
man may fall
into
reigning
finne,
as
it
is
common-
ly expreft,
(though
as
we
have manifefted no
finne
reignes
,
but
the
finne
of
Nature,
as
no good
A&
reigneth,
but the
fpirit and habit
of
Grace
)
and
yet
continue Regenerate,
is
all
one
as
to
fay
, he
may
have , and not have
true
Grace
at the
fame time.
Now from thefe confiderations,
Tome
farther
inferences may
be
males
Firff,
Thatin
every regenerate perfon
, there are
in
a
fpirituall
fence,
two
Principles
of
all
his
aftings:
Two
wills
;
There
is
the
Will
of
the. Flefb
, and
there
is
the Willofthe
spirit;
a Regenerate
man
is,
fpiritually, and
in
Scripture
expreffion
two men
,
a
new
man
,
and
an old: an inward man
and
a
body
of
Death;
and bath
two Wills,
having
two Natures, not
as
Náturall faculties
,
but
as Morali
principles
of
operation; and
this keepes all
his actions
as
Moral!,
from being
perfeét,
abfolute, or compleate
in
any kind. He
doth
good with
his
whole
heart
upon
the
account
of
fincerity,
but
he
doth not
good with his
whole heart upon the account ofperfetlion; and
when he
doth
.evill,
there
is
Rill
a
non-
fubmitting,
an
unconfenting
principle;
this
the
Apoftle complains
of, and declares,
Rom.
7.
¡9.2o.
The good
that
I
would,
I
doe
not,
but the evil!
which
I
would
not,
that
doe
r;
now
ifI
doe
that
I
would not ,
it
isno
more
I
that
doe
it,
but
ßnne that
dwelles
in
mee;
find
then
a Law,
that
when
I
would
doe
good,
evil!
it
present
with
mee
;
For
I
delight
in
the Law
of
God
after
the
inward
man:
There
is
an
[i]
and
an
[i]
at
oppofition,
a
will
and
not
willing;
a doing
and
notdoing; a delighting
and
not
delighting, all in
the
fame
perfon;
fo
that
there
is
this difference
at the entrance, between what
finne
foever
of
Regene-
rate
perlons, and others, though
the
principle
of
finning
be the
fame for
the
kind
and
nature
of
it,
in
them and others; all
finne,
every mans finnes,bewho
he
will
be, believer
or
unbeliever, being
tempted
by
his own
Luft:
yet
that
Lug
poffeffeth
the
whole
foule, and'
takes
in
the vertuall content
of
the whole
man,
notwithftanding the controwle
and checks
of
confcience
, the light
of
the
judgement,
in him
that
is
unregenerate; but
in
every
Regenerate perfon,
there
is
an
unconfenting principle,
which
is
as
truly the
man himfelfe,
that
Both
not concurre in finne,that
doth
expreffely diffent from
it,
as
the other
is,from
whence
it
flowes.
Secondly,
That
finne
neither can,
loth
,
nor ever
(hall
reigne
in
Regene-
rate
Perlons.
The
reafon
of
this
I
acquainted
you with
before, and the
Apo
-
ftle thinks this
a
fufficient
proofe ofthis affertion,
becaufe
they
are
under grace.
Rom.f.
14.
Whileft
the
principle
of
Grace abides
in
them ,
which.
Peignes
where ever
it be
,
or the
free acceptance of' God
in
the
Golpell
is
towards
them,
it
is'impofíible upon
the
account
of
any
aftuall
finne
whatever
,
where-
Ü u
into
329
s,
roa
jS:
It.