The fallacious Groundof this Argument of M. G's. C. XT being reconciled, who werealienatedby wickedworkes.Where ever there isa. ny thing, the leafs ofgrace, there fomethingof it is in every thingofthefoule, that isa capable feat for good or evil! habits, or difpofitions; He that is in Chrijl isa new creature, 2Cor: 5. 57. not renewed in one or other particular, he is anew Creature. Fiftly, that where ever true Grace is, inwhat degreefoever, there it bears Rule; though finne be in the fame fubjec`b with it As finne reignes before grace comes, foGrace reignes when it doth once corne: And thereafon is, be- caufefinne having the firft Rule, andDominion in theheart, abiding there, there is neither Roome nor place for Grace, but what is made by conqueft. Nowwho ever enters into a poffeflìonby right of Conqueft, what refiftance foever be made, if he prevaile to aConqueft, he reigns. In every regenerate man, though Grace be never fowecke, and Corruption never fo flrong , yet properlythe soveraignty belongs toGrace. Having entered upon the foule, and all the powers ofit byConquefl fo long as it abides there, it Both reigne; So that to fay a Regenerate man may fall into reigningfinne, 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 ofGrace ) and yet continue Regenerate, isall 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 ofall his aftings: Twowills ; There is the Will of the. Flefb , and there is the Willofthespirit; a Regenerateman is, fpiritually, and inScripture expreffion two men , a newman , andan 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 dothgood with his whole heart upon the account offincerity, 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 Iwould, I doe not, but the evil! which Iwouldnot, that doe r; now ifI doe that Iwould 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 withmee ; For Idelight in the Lawof Godafter the inward man: There is an [i] and an[i] at oppofition, awill andnot willing; a doing andnotdoing; a delighting and not delighting, all in the fame perfon; fo that there is this difference at the entrance, between what finne foever ofRegene- rateperlons, and others, though the principle of finning be the fame for the kind and natureofit, in them and others; all finne, every mans finnes,bewho he will be, believer or unbeliever, being temptedby his ownLuft: yet that Lug poffeffeth the whole foule, and' takes in the vertuall content of the whole man, notwithftanding the controwleand checksof confcience , the light of the judgement, in him that is unregenerate; but in every Regenerate perfon, there isan unconfenting principle, which is as truly theman himfelfe, that Both not concurre in finne,that doth expreffely diffent from it, as the other is,from whenceit flowes. Secondly, That finneneither can, loth , nor ever(hall reigne in Regene- rate Perlons. The reafonofthis I acquaintedyou with before, and the Apo- ftle thinks this afufficient proofe ofthis affertion, becaufe theyare 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 theaccount ofany aftuall finne whatever , where- Ü u into 329 s, roa jS: It.
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