SECTION VI.

SCRIPTURES SUGGESTING QUESTIONS TO BE EXPLAINED.

SOME Scriptures, which may seem to give occasion for questioning whether this representation of the Christian conflict be right or not, are reasonably to be explained.

There can be no question about those sins, which the Scripture calls works of the flesh, being charged upon the old-spirited body and its still continuing natural propensities. The question is, how the doctrine, that the new spirit cannot sin, can be consistent with those Scriptures which seem to say, that there are sins of which it is guilty. St Paul, for instance, warns the Colossians against being beguiled with enticing words, (Col. ii. 4, 18;) and again, at ver. 16, 21, 23, he warns them against legal and ceremonial observances, concerning which their consciences may seem to have been at fault. Again, in chap. xi. 3,

he says, "I fear, lest by any means, as the serpent beguiled Eve through his craftiness, so your minds 1 should be corrupted and beguiled from your proper singleness of regard to Christ," through the introduc

1 νοηματα, not vous, nor πνευμα.

tion of false teachers to them. In warning against a novice being a bishop, he says, (1 Tim. iii. 6,) "Lest being lifted up with pride he fall into the condemnation of the devil."

In such passages as these the key to the solution of the apparent objection, that they seem to be irreconcilable with the sinlessness of the new spirit, is this, that while the regenerate have a sinless mind or spirit, there is the old mind or spirit also remaining in them, as well as dwelling in the unregenerate; and to this old mind or spirit in the regenerate it is that the passages refer. Even in the exhortation, (2 Cor. vii. 1,) "Let us cleanse ourselves from all pollution of flesh and spirit," the solution is the same, the apostle speaking of the old spirit exuberantly. The subject, anyhow, must be allowed to be not without its difficulties. But the existence of two beings is at least as easy to conceive as two natures, in the same person; and it has much more for it in the language of Holy Scripture.

Again, St Paul uses several expressions which seem to imply that the new spirit has experience of good things, which may be lost or put away, and that hence it may be supposed to sin. In 1 Tim. i. 5, 6, we read of "charity out of a pure heart, and of a good conscience, and of faith unfeigned," consistently maintained by some, others at the same time swerving,1 through the flesh silencing the conscience in troublesome conflict, and "turning aside to vain.

jangling, understanding neither what they say, nor whereof they affirm." In ver. 19, some are spoken of as having put away a good conscience, through fleshly pride, and making shipwreck of the faith by erroneous doctrine, of whom were Hymenæus and Alexander; whom he had delivered to Satan, or “put away from among them" by excommunication, (like the man who took his father's wife, see 1 Cor. v. 2, 5,) "that they might learn not to blaspheme," dishonouring God. In 1 Tim. vi. 10, he speaks of those who had erred 1 from the faith professed by them, through love of money, like Demas, having loved this present world, and pierced themselves through with many sorrows. In 1 Tim. iv. 1, he says, some should

depart from the faith, giving heed to seducing spirits;" and in 1 Tim. v. 8, that they, who did not provide for their own, would be "denying the faith and be worse than infidels." In 2 Tim. ii. 14, 17, 18,2 he speaks of others "striving about words to no profit, and subverting the hearers with profane and vain babblings and oppositions of false science, their words eating like a canker, of whom were Hymenæus and Philetus. And in Titus i. 14, he lamented some, "whose very mind and conscience were defiled." And other things he says of the same kind, (see Col. ii. 18; 2 Tim. iii. 1-9; also 2 Pet. ii. 1.3

It is observable that of none of these could any thing more than profession be certainly predicated;

1 απεπλανήθησαν, (1 Tim. vi. 21,) ηστοχησαν.

3

· παρεισάξουσιν.

2

ηστοχησαν.

or light without love, according to what he says, (1. Cor. xiii. 2,) "Though I have all knowledge and all faith, and have not love, I am nothing." Thus were they no exception to the doctrine that a truly regenerate spirit sinneth not.

Here the key to the solution of the apparent opposition of such cases to the doctrine maintained is different from that stated before; and it is this,not that the regenerate spirit is coexistent with the old, but

That it is doubtful whether the regenerate spirit is there at all. There is a doubt or question of the persons having ever been born again. Observe this doubt in the cases referred to, and all opposition in them to the doctrine vanishes. The doubt is not of their sinning, or of their falling away finally from grace, but simply of their having ever been born again.

In Gal. iv. 19, 20, we have apostolic ground for this view. "My little children, of whom I travail in birth again until Christ be formed in you, I desire to be present with you now, and to change my voice, for I stand in doubt of you." You may have been born of God under my ministry; and in the hope that you have, I say, stand fast in your Christian liberty, (ver. 1.) Ye did run well, (ver. 7;) I trust ye will, (ver. 10;) but they who are in fault shall take the consequences, (chap. v. 10.) But you may not; for you desire to be under the law, and plead for circumcision, though you be Gentiles, observing

days, and times, and works of the law. Therefore I am afraid lest I may have over again all my anxieties, when I hoped that you were born of God, (chap. iv. 20.) And this shows that it was of their new birth he doubted.

In any case, however, until unregenerate troubling faultiness were evident beyond the possibility of a doubt, he would deal with them charitably and tenderly, in meekness instructing them; and giving his first and second admonitions, if God, peradventure, might give them true repentance, and, if any were greatly troubled, might save them from being swallowed up of overmuch sorrow, (2 Cor. ii. 7.) So also he exercised severe discipline upon some by excommunication, delivering them with secret tenderness to Satan for the mortification of the flesh, that the spirit might be saved in the day of the Lord. There was a sure foundation for this charity and hope, in that God knew them that were His, and all calling upon Him in truth, and departing from iniquity, should be saved. We are of the family and membership of Christ, if we hold fast the beginning of our confidence steadfast unto the end. But this condition, allowing for defects in the course of their conflict, is sure in the elect and regenerate; and the exhortation to take warning from the case of the Israelites and others, is a mean of the sureness. But we have need of patience" with faith in the Giver of the promises; "therefore let us run with patience the race that is set before us, looking unto