Monergism:
WE have seen already, that though there is a great change wrought on the elect in their regeneration yet that change is imperfect; there shall be no perfect delivery from indwelling sin till death; the body of death; though crucified, yet lives till the death of the body: and it is not so driven out to the outworks, but that it remains, and hath its seat in the main hold, in the soul, even in the mind and will. Experience suffereth not gracious souls to doubt of the being of sin in them, while it occasions them so much struggling and wrestling; yea, while they feel the great strength of it, they are many times ready from thence to call in question the being of grace in them, and to put forth that which was Rebekah's question, in another case, "If it be so, why am I thus?"* And therefore, although we are not to call God to an account of his doings with supercilious boldness, flowing from an obstinate and stubborn heart; yet it may very well be allowed, that we go humbly, and with her inquire of the Lord.
The soul, in regeneration, gets a new nature, though the grace received is not of such efficacy as totally to drive away the old. The regenerate get a real love to God in their hearts, and a real hatred against sin; so that the man would fain leave sin, if it would leave him. And the truth is, that although sin and the soul are inseparable till death, yet sin rather cleaves to the soul than the soul to it. But, alas! though hated, it will not depart; following the man closely, as the shadow doth the body. But could it be lulled asleep, could it be so intoxicated as to leave off action, the child of God might have so much the better occasion to serve God without distraction while in the body. But how can the devil be quiet, when he knows his time is short? How can this old man sleep, while so many and various ensnaring objects still present themselves unto his view? Or how can the flesh be at rest, when it is nailed to a cross? Wherefore sin cannot but both be, and be active in the soul while on this side of time; even till that terrible soldier death come, and thrust his spear into its side, and bring forth its heart-blood.
"But are not two sparrows sold for one farthing? yet one of them cannot fall to the ground without our heavenly Father; yea, the very hairs of our head are numbered." We must not therefore think, that the children of God are left in this case by a fatal necessity, and that God is here an idle spectator. He hath the hearts of all men in his hand. If the centurion knew that he, being a poor mortal, clothed with a shadow of authority, having rude soldiers under him, could say to one, Go, and he goeth; to another, Come, and he cometh; faith might well thence draw the conclusion, That, much more, God, the sovereign Lord of all, can say to distempers, whether of body or soul, Go, and they should be gone; Come, and they should immediately be at hand. He raised up the soul when it was dead in sin spiritually; now the living soul is sick, how can any doubt of his power to cure it, and make it every whit whole. Yet the distemper remains with his dearest children, though he be a hater of iniquity, and his people groan to him daily under it. Though he can, yet we see he will not free them from it till death. But whatever be the reason or reasons of this dispensation, we believe, that when once his people have got over Jordan into the heavenly Canaan, they shall say without all reluctancy or doubting, "He hath done all things well."
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