6.5 Section V

    Section V.—This corruption of nature, during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself, and all the motions thereof, are truly and properly sin.Exposition

Exposition This section teaches us, that corruption of nature remains in those that are regenerated, and is commensurate with this life. This condemns the tenet of Christian perfection; and it is supported by the plainest declarations of Scripture. "If we say that we have no sin, we deceive ourselves, and the truth is not in us."—1 John i. 8. Paul himself says, "Sin dwelleth in me," and affirms, that "when he would do good, evil is present with him."—Rom. vii. 17-21. It has, indeed, been disputed, whether Paul, in that chapter, describes his own feelings, or personates another. We have no doubt that Paul speaks of himself as regenerated, and describes his own state, and consequently the state of every regenerated person; but we do not rest the doctrine upon this single passage, for the conflict there described is represented in other places in language which, by common consent, can only be applied to true Christians. We shall only refer to Gal. v. 17: "The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would." This section also affirms that, even in the regenerated, this corruption, and all the motions thereof, are truly and properly sin. The guilt of it is, no doubt, removed by the blood of Christ, and the power of it subdued by his Spirit and grace; but, in itself, it retains the character of sin. This is affirmed in opposition to a tenet of the Church of Rome. That universal propensity to sin, which we call the corruption of nature, Roman Catholic writers denominate concupiscence; and this, they maintain, is no part of original sin, and is not in itself sinful. As they believe that original sin is taken away by baptism, and nevertheless find that this corrupt disposition remains in the regenerated, they conclude that it is no part of original sin, but that it is the natural state in which Adam was made at first; only, that in us it is without the restraint of supernatural assistance which was given to him, and which, in consequence of his transgression, was withdrawn from him and his posterity. In answer to this, it is argued that lust or concupiscence is, in several places of the New Testament, spoken of as sin; particularly in Rom. vii. 7, Paul declares that "he had not known sin but by the law;" he then gives an instance of this,—"he had not known lust, except the law said said, Thou shalt not covet." Here he expressly asserts that lust is sin.