act; but this deed is not committed except by a mind which is conquered and overcome by the force of sin. Then I deny the preceding affirmation, that, in an unregenerate man, of what description soever he may be, there is discovered no contest of the mind or conscience with the inclinations and desires of the flesh and of sin. Nay, I further assert and affirm, that, in a man who is under the law, there is necessarily a conflict, on the one part, between the mind and conscience, that prescribe those things which are just and honest; and between the inclinations or motions of sin, on the other, which impel the man to things that are unlawful and forbidden For the Scriptures describe to us a twofold conflict against sin: The FIRST, that of the flesh, and of the mind or the conscience: The SECOND, that of the flesh or sin, and of the Spirit.

THE FORMER of these obtains in all those who have a knowledge of what is righteous and iniquitous, of what is just and unjust; "in whose hearts is written the work of the law, and whose thoughts in the mean while either accuse or excuse one another," as it is recorded in Romans ii, 15; "who hold the truth in unrighteousness;" (i, 18;) whose consciences are not yet seared as with a hot iron, who are not yet" past all feeling;" (Ephes. iv, 19;) and who know the will of their Lord, but do it not. (Luke xii, 47.)

3. THIS view of the matter is confirmed to us by St. Augustine, in his book "The Exposition of certain Propositions in the Epistle to the Romans," (cap. 3,) in which he says, "Before "the law (that is, in the state or degree before the law) we do not "fight; because we not only lust and sin, but sins have also our "approval. Under the law we fight, but are overcome: For we "confess that those things which we do, are evil; and, by making "such confession, we intimate that we would not do them. But, "because we have not yet any grace, we are conquered. In this

[gradu Jcondition it is shewn to us, in what situation we lie; and "while we are desirous of rising up, and still fall down, we are the

more grievously afflicted," &c. This is likewise acknowledged by Peter Martyr, who observes, on Romans v, 8: "We do not "deny, that there is occasionally some contest of this kind in unregenerate men; not because their minds are not carnal and "inclined to vicious pursuits, but because in them are still engraven the laws of nature, and because in them shines some "illumination of the Spirit of God, though it be not such as can justify them, or can produce a saving change.'

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THE LATTER Ccontest, that between the flesh and the Spirit, obtains in the regenerate alone. For in that heart in which the Spirit of God neither is nor dwells, there can be no contest,— though some persons are said to "resist the Holy Spirit," and to "sin against the Holy Ghost," which expressions have another meaning.

The difference between these two contests is very manifest from the diversity of the issue or consequence of each: For, in the First, the flesh overcomes; but, in the Latter, the Spirit usually gains the victory and becomes the conqueror. This may be seen by a comparison of this passage with Gal. v, 16, 17;—a comparison which we will afterwards undertake.

But from the proper effects of the law itself, it may be most certainly demonstrated that a contest against sin is carried on within a man who is so under the law as that it has discharged all its office towards him, and has exerted all its powers in him. For it is the effect of the law to convict a man, already convicted of sin, of the righteousness of God, to incite him to obedience, to convince him of his own weakness, to inflame him with a desire to be delivered, and to compel him to seek for deliverance: It is well known, however, that these effects cannot be completed without a contest against indwelling sin. But we have already said, that about such a man as this the apostle treats in this passage,-one who is in this manner under the law.

If any man will yet obstinately maintain, that all unregenerate persons in general perpetrate that, to the commission of which sin and the flesh persuade, with full consent and without any reluct ance; let him not view it as a grievance if I demand proof for his assertion, since it is made against express testimonies of Scripture, and since many examples may be adduced in proof of the contrary: Such as that of Balaan, who, against his own conscience, obeyed the King of Moab: That of Saul, who, against his conscience, persecuted David: That of the Pharisees, who, through obstinate malice, resisted the Holy Spirit, &c. But even that very common distinction, by which sins are distinguished into those of Ignorance, Infirmity, and Malice, is likewise by this method destroyed, if all unregenerate persons commit sin with full assent and without any struggle or reluctance. I am desirous also on this occasion to bring to the recollection of the adverse party, the steps or degrees by which God is accustomed to convert his children to himself from wickedness of life: And which if they will diligently and without prejudice consider, they will perceive

that the contest between the mind and the flesh, which is excited by the law, must of necessity be placed among the beginnings and the precursors of regeneration.

VERSE THE SIXTEENTH.

1. HE CONSENTS to the Law that it is good: A Consectary deduced.—2. An Objection answered.-3. A Second Objection.

1. FROM what has preceded, a consectary or consequence is deduced for the excuse of the law, in the following words: "If then I do that which I would not, I consent unto to the law that it is good." In this verse nothing is said, which may not, in the best possible manner and without any controversy, agree with one who is under the law. For unless a man under the law yields. his assent to it that it is good, he is not at all under the law: For this is the first effect of the law in those whom it will subject to itself, to convince them of its equity and justice; and when this is done, such consent necessarily arises. It is also apparent from the First and Second chapters of the Epistle to the Romans, and from the Tenth chapter in which "a zeal of God touching the law" is attributed to the Jews, that this consent is not peculiar to a regenerate man, not is it the proper effect of the regenerating Spirit.

2. IF ANY one say, "The subject in this passage is that assent "by which a man assents to the whole law of God, and which "cannot be in those who do not understand the whole law: "But none among the unregenerate understands the entire law "of God:"

I reply, FIRST, It can never be affirmed with truth, that “nonę among the unregenerate understands the entire law," while the following passages exclaim against such an assertion: "That servant who knew his Lord's will and did not according to it, shall be beaten with many stripes." (Luke xii, 47.) "Though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, it profiteth me nothing." (1 Cor. xiii, 2.) "Knowledge puffeth up, but charity edifieth." (1 Cor. viii, 1.) "For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them." (2 Peter ii, 21.)

SECONDLY.-Neither can this affirmation be truly made in every case,- "No man assents to the entire law unless he understands the whole of it:" For he assents to the whole law who knows it to be from God and to be good, though he may not particularly understand all things which are prescribed and forbidden in the law. And where among the regenerate is that man to be found who dares to claim for himself such a knowledge of the whole law?

THIRDLY.-That which is appropriately subservient to this purpose is, a denial that this passage has any reference to that consent by which a man assents to all the precepts of the law as being specially understood: For neither do the words themselves indicate any such thing, nor does the analogy of the connexion permit it. Because it is concluded from the circumstance of his doing what he would not, that he "consents unto the law that it is good;" which conclusion cannot be deduced from this deed if it be said, that this expression relates to the consent which arises from a special acquaintance with and an understanding of all the precepts of the law. For that which this man here says that he does, is a particular deed; it is therefore prohibited by some special precept of the law, the knowledge and approval of which is the cause why he who does that deed does it [nolens] with reluctance: Hence, as from a consequent, it is concluded from this deed thus performed, (that is, committed with a mind crying out and striving against it,) that he who commits the deed in this manner, consents to the law that it is good.'

say,

3. But some one will perhaps rejoin and "This passage "does not relate to the consent of general estimation, which may "be possessed, and is so in reality, by many of the unregenerate: "But it has reference to the consent of particular approbation, "which is the peculiar act of the regenerating Spirit.”—Such an objector ought to know, that those things which are confidently uttered without any attempt at proof, may with equal freedom be rejected without offering the smallest reason. The thing itself, however, evinces the contrary: For, to consent to the law that it is good, is not to approve in particular a deed which has been prescribed by the law; for this consent of particular approbation cannot consist with the perpetration of a deed which is particularly disapproved. But the commission of such an act agrees well with the consent about which the apostle here treats.

VERSE THE SEVENTEENTH.

1. HE NO longer himself perpetrates this evil, but it is done by sin that dwelleth in him: A Second Consectary deduced.—2. From this verse are drawn two arguments for the contrary opinion, both of which are refuted. The First Argument, and a reply to it.-3. The Second Argument, and a Reply.-4. An Argument from this verse in favour of the true opinion.-5. On the word DWELLING, or INHABITING, according to its Signification and the usage of Scripture, with quotations from Zanchius, Bucer, Peter Martyr, and Musculus.

1. FROM the preceding verses is deduced another consectary, by which this man transfers to sin all the blame of this matter; not to excuse himself,-that be far from him!, (for the law has been given and written on his heart, that "his thoughts may accuse or else excuse one another; ")—but to point out his servile condition under the dominion of sin. In this consectary, therefore, nothing can be contained which does not agree with a man who is under the law. If it were otherwise, the consectary would contain more than was to be found in the premises, which, it has been demonstrated, agree extremely well with a man who is under the law.

2. BUT let us see the words of this consectary :- "Now then it is no more I that do it, but sin that dwelleth in me," that "is, sin that dwelleth in me does this." From these words the opposite party seem capable of eliciting two arguments in support of the opinion which affirms, that the apostle is here treating about a regenerate man and one who is placed under grace.

The FIRST of these arguments is of this kind :

"It cannot be said of unregenerate men when they sin, that they "do not commit it themselves, but that it is committed by sin "which dwells in them:

"But this is most appropriately said about the regenerate : "THEREFORE, the man about whom the apostle here treats, is

"not an UNREGENERATE man, but one who is REGENERATE." ANSWER.-The antecedent must be examined; for, when it is either granted or denied, the consequence is also granted or denied.

(1.) It is evident, that it cannot simply be affirmed concerning any man, whatever his condition may be, that he does not himself commit the sin which he commits: For this is a contradiction in the adjunct; and the apostle declares, that this man "does evil.” Therefore, if this can be said, with truth, the expression must be understood relatively and in a certain respect. But this relation