A man that is regenerate and "born of God," consisteth of two
men (as a man may say), namely of "the old man," and of "the new
man." "The old man" is like to a mighty giant, such a one as was
Goliath; for his birth is now perfect. But "the new man" is like
unto a little child, such a one as was David; for his birth is
not perfect until the day of his general resurrection.
"The old man" therefore is more stronger, lusty, and stirring
than is "the new man," because the birth of "the new man" is but
begun now, and "the old man" is perfectly born. And as "the old
man" is more stirring, lusty, and stronger than "the new man;" so
is the nature of him contrary to the nature of "the new man," as
being earthly and corrupt with Satan's seed; the nature of "the
new man" being heavenly, and blessed with the celestial seed of
God. So that one man, inasmuch as he is corrupt with the seed of
the serpent, is an "old man;" and inasmuch as he is blessed with
the seed of God from above, he is a "new man." Inasmuch as he is
an "old man," he is a sinner and an enemy to God; so, inasmuch as
he is regenerate, he is righteous and holy and a friend to God,
so that he cannot sin as the seed of the serpent, wherewith he is
corrupt even from his conception, inclineth him, yea, enforceth
him to sin, and nothing else but to sin: so that the best part in
man before regeneration, in God's sight, is not only an enemy,
but "enmity" itself.
One man therefore which is regenerate well may be called always
just, and always sinful: just in respect of God's seed and his
regeneration; sinful in respect of Satan's seed and his first
birth. Betwixt these two men therefore there is continual
conflict and war most deadly; "the flesh and the old man"
fighting against "the Spirit and new man," and "the Spirit and
new man" fighting against "the flesh and old man." Which "old
man" by reason of his birth that is perfect doth often for a time
prevail against "the new man," (being but as a child in
comparison), and that in such sort as not only others, but even
the children of God themselves, think that they be nothing else
but "old," and that the Spirit and seed of God is lost and gone
away: where yet notwithstanding the truth is otherwise, the
Spirit and seed of God at the length appearing again, and
dispelling away the clouds which cover "the Sun" of God's seed
from shining. Sometimes a man cannot tell by any sense that there
is any sun, cloud and wind so hiding it from our sight: even so
our blindness and corrupt affections do often shadow the sight of
God's seed in God's children, as though they were plain
reprobates.
Whereof it cometh, that they often pray according to their sense,
but not according to truth, desire of God to give them again his
Spirit, as though they had lost it, and he had taken it away.
Which thing God never doth in deed, although he makes us think so
for a time; for always he holdeth his hand under his children in
their falls, that they lie not still as others do which are not
regenerate. And this is the difference betwixt God's children
which are regenerate and elect before all time in Christ, and the
wicked castaways, that the elect lie not still continually in
their sin as do the wicked, but at the length do return again by
reason of God's seed, which is in them hid as a sparkle of fire
in the ashes; as we may see in Peter, David, Paul, Mary
Magdalene, and others.
For these (I mean God's children) God hath made all things in
Christ Jesus, to whom he hath given them this dignity that they
should be "his inheritance" and spouses.
This our Inheritor and "Husband" Christ Jesus, God with God,
'Light of Light,' co-eternal and consubstantial with the Father
and with the Holy Ghost, to the end that he might become our
"Husband" (because the husband and the wife must become "one body
and flesh"), hath taken our nature upon him, communicating with
it and by it in his own person, to us all his children, his
"divine majesty," as Peter saith; and so is become "flesh of our
flesh and bone of our bones" substantially, as we are become
"flesh of his flesh and bone of his bones" spiritually; all that
ever we have pertaining to him, yea, even our sins, as all that
ever he hath pertaineth unto us, even his whole glory. So that if
Satan shall summon us to answer for our debts or sins, in that
the wife is no suitable person, but the husband, we may well bid
him enter his action against our "Husband" Christ, and he will
make him a sufficient answer.
For this end (I mean that we might be coupled and married thus to
Christ, and so be certain of salvation, and at godly peace with
God in our consciences,) God hath given his holy word, which hath
two parts, as now the children of God consisteth of two men; one
part of God's word being proper to "the old man," and the other
part of God's word being proper to "the new man." The part
properly pertaining to "the old man" is the law: the part
properly pertaining to "the new man" is the gospel.
The law is a doctrine which commandeth and forbiddeth, requiring
doing and avoiding: under it therefore are contained all
precepts, inhibitions, threats, promises upon conditions of our
doing and avoiding, etc. The gospel is a doctrine which always
offereth and giveth, requiring nothing on our behalf as of
worthiness or as a cause, but as a certificate unto us: and
therefore under it are contained all the free and Sweet promises
of God, as "I am the Lord thy God," etc.
In those that be of years of discretion it requireth "faith," not
as a cause, but as an instrument whereby we ourselves may be
certain of our good "Husband" Christ and of his glory: and
therefore, when the conscience feeleth itself disquieted for fear
of God's judgments against sin, she should in nowise look upon
the doctrine pertaining to "the old man," but to the doctrine
only that pertaineth to "the new man;" in it not looking on that
which it requireth, that is "faith," because we never believe as
we should; but only on it which it offereth, which it giveth,
that is, on God's grace and eternal mercy and peace in Christ
Jesus.
So shall she be in quiet, when she looketh for it altogether out
of herself in God's mercy in Christ; in whose lap if she lay her
head, then is she happy, and shall find quietness indeed. When
she feeleth herself quiet, then let her look on the law, and upon
such things as God requireth, thereby to bridle and keep down the
old Adam, to slay that Goliath; from whom she must needs keep the
sweet promises, being the bed wherein her sweet spouse Christ and
she meet and lie together. As the wife will keep her bed only for
her husband, although in other things she is contented to have
fellowship with her servants and others, as to speak, sit, eat,
drink, go, etc.; so our consciences must needs keep the bed, that
is, God's sweet promises, alone for ourselves and for our
"Husband," there to meet together, to embrace together, to laugh
together, and to be joyful together. If sin, the law, the devil,
or any thing, would creep into the bed, and lie there, then
complain to thy "Husband" Christ, and forthwith thou shalt see
him play Phineas' part.
Thus, my dearly beloved, I have given you in few words a sum of
all that divinity which a Christian conscience cannot
lack.