The Complaint of a Sanctified Sinner Answered, Verse 15
VERS. 15.
For I allow not that which I doe: for what I would, that doe I not: but what I hate, that doe I.
THe Apoſtle here ſtill ſpeakes of himſelfe, and that in the time preſent, I allow not that which I doe, and what I would not, that doe I: but what I hate, that doe I. And ſo, to the end of the Chapter: giuing vsus to vnderſtand, that he ſpake theſe things of himſelfe, as hee was now in the ſtate of regeneration: and the very things that in this diſcourſe the Apoſtle affirmes of himſelfe, doe plainely proue as much: for he ſaith, he willed the good, and hated the euill: hee conſented to the Law, hee delighted in the Law, hee felt in himſelfe a ſtriuing betweene the Law in his members, and the Law of his mind, hee was led captiue to the Law of ſinne, hee groned vnderunder his miſery, in reſpect of the power of his corruption, hee deſired deliuerance from it, and he acknowledged and magnified the grace of God in and through Chriſt. All which are proper to the regenerate, and are neuer found in any that are yet in their naturall ſtate and condition.
The obiections that are brought to the contrary, wee will anſwere in handling the particulars. But this we are to take for a certayne truth, that the Apoſtle, in this whole Context, ſpeaks of himſelfe as he was now regenerate, and in his owne perſon makes knowne, how it is with all that are truely regenerate. And here he ſaith, I allow not. InterpretationThe word here rendred (allow) properly ſignifies know (I know not) but the word (know) is ſometimes in Scripture put to ſignifie, acknowledge, approue, allow, &c. Pſal. 1.6.as Pſal. 1.6. The Lord knoweth the way of the righteous: that is, he acknowledgeth, he approueth, he liketh their way. So Matth. 7.23. I neuer knew you: that is, I neuer acknowledged you for mine. And ſo the meaning of the Apoſtle in this place is this, I approue not, I like not, it is not pleaſing vntounto me, it is in ſome ſort againſt my mind and my heart; (That which I doe) or that which I worke: for the word is the ſame we had, Verſe 8. and 13. and it is to be vnderſtood of the ſinfull thoughts and motions of the Apoſtles mind, will, and affections; likewiſe of his ſinfull wordes and actions: and his meaning is this, That euill which I act and doe inwardly in my mind, my will, and my affections, and outwardly in my words and actions. For what I would, that is, What good I would thinke, affect, ſpeake, and doe, that good I doe not thinke, ſpeake, or doe, but what I hate, that is, The euill that I lothe and abhor, and is hatefull vntounto me, that I doe, that I act, and doe in my mind, will and affections, and in my words and actions.
Yet this muſt not ſo be vnderſtood, that the Apoſtle was compelled to euill, but that he confented not to it with his whole will, he being now regenerate; as he was regenerate, he hated euill, and the euill he did, he did it with a lothing. Thus then briefly conceiue wee the Apoſtles meaning in this Verſe, as if he had ſaid,
For the euill which I act and doe inwardly, in my mind, will, and affections, and outwardly, in my wordes and actions, I approue not, its not pleaſing to me, I like it not, nay, it is againſt my mind and my heart: for the good I would thinke, will, and affect, ſpeake and doe, I doe not thinke, will, affect, ſpeake, nor doe: but the euill that I lothe and abhor, and is hatefull to me, in part, as I am regenerate, (for as I am regenerate, I hate euill in part) euen that euill that I act and doe in my mind, will, and affections, and in my wordes and actions.
Firſt, here obſerue we the reaſon the Apoſtle vſeth to proue that he was ſold vnderunder ſinne, that hee was held vnderunder the power of ſinne vnwillingly: how proues he that? Surely thus; that he did not allow nor approue of the euill he did, either inward or outward; though he did euill ſometimes, yet it was not pleaſing to him, it was in ſome ſort againſt his heart and minde: and by this hee proues, that hee was ſold vnderunder ſinne. Hence then note we in a word,
How men may know whether they be held vnderunder ſin, Doct. 1 or ſell themſelues to it: By the allowance or diſallowance of euill, men may know whether they be ſlaues to ſinne willingly or vnwillingly.whether men be ſlaues to ſinne willingly or vnwillingly, by their allowance or their diſallowance of the euill they doe, they may certainly know it. Doſt thou find, that the euill thou doſt is diſpleaſing to thee, thou doſt not allow it, nor approue it in thine heart, but rather thine heart riſeth againſt it, and cannot away with it? thereupon thou maiſt conclude, that though in ſome ſort thou art in bondage to thine owne corruption, yet it is vnwillingly, Vſe. and thou art not a ſlaue to ſinne willingly. On the other ſide, Triall of our ſelues.if thou finde that the euill thou doſt, is pleaſing to thee, and thine heart likes it, and approues it, and thine heart is tickled and affected with pleaſure in doing of it, as it is, Pro. 2.14. Pro. 2.14.Thou reioyceſt in doing euill: Out of all queſtion thou art then a ſlaue and a drudge to ſinne willingly, thou art a ſlaue to the luſts of thine owne heart, and thou wilt be ſo, it is pleaſing to thee: and ſo thou art in a miſerable ſlauerie, Thou art in the gall of bitterneſſe, and in the bond of iniquity, Act. 8.23.Act. 8.23. Hereby then let eueryevery one trie himſelfe.
Now conſider wee the Propoſition it ſelfe. I allow not that which I doe: that euill I doe, I allow not; I approue not, it is not pleaſing vntounto me. Hence wee are giuen to vnderſtand thus much:
That true beleeuers, Doct. 2 ſuch as are truely regenerate, doe euill ſometimes, Though true beleeuers doe ſometimes ſinne, yet they allow not the euill they doe.and they ſometimes ſin in their thoughts and affections, and in their words and actions; but yet they allow not the euill they doe, they approue it not, it is not pleaſing to them, but their hearts riſe vp againſt it, and they are diſpleaſed with it: though true beleeuers, and ſuch as are truely regenerate, be ſometimes ouercarried by violence of temptation, or by force and ſtrength of their owne corruption ſtill in part remaining in them, to doe euill and to ſinne, yet their hearts approue not of that euill and ſinne, but they finde that their hearts doe riſe vp againſt that euill, and checke them in the doing of it, and when it is done, their hearts are not quiet, but they doe then ſmite them, and ſtirre them vp to recouer themſelues by ſpeedy repentance; their hearts doe not allow them to lye in that euill and ſinne, and to goe on in it with pleaſure.
We read, that thus it was with Dauid, when hee had numbred the people, 2. Sam. 24.10. Pſal. 66.18.19.2. Sam. 24.10. the text ſaith, that his heart ſmote him. And Pſal. 66.18, 19. ſaith Dauid, If I regard wickedneſſe in mine heart, the Lord will not heare me. But God hath heard me, and conſidered the voyce of my prayer. Thereby implying, that howſoeuer he was ſometimes ouertaken with euill and ſinne, yet hee did not regard it in his heart, his heart did not approue it, it was not pleaſing vntounto him. And thus it is with all Gods children, and ſuch as are truely regenerate; And the reaſon of it is this:
True beleeuers, Reaſon. and ſuch as are truely regenerate, they hauehave in them the Spirit of grace and ſanctification, and the worke of that Spirit in them is entire; I meane, it renewes them throughout in all the powers of their ſoules; it makes not onelyonly their conſcience to checke them for ſinne, and their iudgement to diſlike it, which may in ſome ſort be found in the reprobate, but it makes their hearts alſo to diſlike it, and as it is, Iſai. 30.21. Iſai. 30.21.It makes their eares heare a word behind them: and when they turne to the right hand or to the left, it makes their hearts tell them they are wrong, as it is, Ioh. 16.8. Ioh. 16.8.The Spirit rebukes them for their euill thoughts and deſires. And therefore, though ſometimes they be ouer-carryed by violence of temptation, or ſtrength of corruption, to doe euill and to ſinne, yet their hearts approue not of that euill, but doe riſe vp againſt it, and checke them in the doing of it, and when it is done, they allow it not either in the doing or afterward.
Now then this being a truth, it makes knowne to vsus, Vſe 1 that the ſinnes of the regenerate are ſinnes of a mixt kind, The ſinnes of the regenerate, are ſinnes of a mixt kinde.they are partly from the will, and partly againſt it; for the regenerate are ſometimes ouer-carryed by ſtrength of corruption to doe euill, and yet their hearts renued by grace, diſallow that euill, and they are diuided in the doing of that euill, and in all their euils and ſinnes there is ſome ſtriuing in their wils againſt them, and ſo they are mixt ſinnes, partly from the will, and partly againſt it.
Againe, is it ſo, that though true beleeuers, Vſe 2 and ſuch as are truely regenerate, A note, by which men may know whether they be regenerate or no.be ſometimes ouer-carryed by the violence of temptation, or ſtrength of corruption to doe euill and ſinne, yet their hearts approue not of that euill, but doe riſe vp againſt it? Here is then one ſpeciall note, by which men may know whether they be truly regenerate or no. Wouldſt thou know whether thou be truly regenerate or no? Examine thy ſelfe by this. Doſt thou find that the knowne euill thou doſt, is diſpleaſing to thee, and thine heart riſeth againſt it both in the doing of it and afterward, and not only thy conſcience checks thee for that euill, and thy iudgement diſlikes it, (for that may be, and is ſometimes found in the reprobate) but thine heart diſallowes it, and is diſpleaſed with it? Certainely, then thou maiſt conclude to thy comfort, that thou art truely regenerate, and that thou art freed by grace from the full force of thine owne corruption. Haply thou wilt ſay, How ſhall I know that I differ from the reprobate in diſlike of ſinne, and that not only my conſcience checks me for the euill I doe, and my iudgement diſlikes it, but that my heart diſallowes it?
How ſhall I be ſure of that? Queſt.
I anſwere thee, Anſw. By this thou ſhalt know it, and be ſure of it, if thou find in thine heart a true diſlike of that ſinne which thine heart hath before loued and liked, and was moſt inclined to. When thine heart is thus carried againſt it owne liking, certainly, then there is true grace in thine heart, and there is a ſtriuing betweene grace and corruption: for it muſt needes be a ſupernaturall power and worke of grace, that makes a man or woman diſlike that which nature moſt liketh. And hereby trie thy ſelfe; on the other ſide, if thou find that thou doſt allow of the leaſt knowne euill done by thee, and howſoeuer thy conſcience checks thee for it, yet thou likeſt it well inough in thine heart, thou loueſt it, and couldſt find in thine heart to continue in it, for euer, and thou vſeſt meanes to ſtifle thy conſcience, that it ſhall not checke thee for it, and being conuinced of that ſinne, and reproued for it, thou pleadeſt for it, and thou laboureſt to excuſe it, and to extenuate it, yea, being now paſt the practice of it, thou delighteſt in the remembrance of it; deceiue not thy ſelfe, certainely, thou art yet in the dregs of nature, and thou art yet vnregenerate, and thou canſt finde no comfort in thy ſtate: no, no, remember thoſe wordes of Dauid before mentioned, Pſal. 66.18.If I regard wickedneſſe in my heart, the Lord will not heare me. If thou regard wickedneſſe in thine heart, and approue of it either in thy ſelfe or others, thy caſe is not good, the Lord wil not hear thee, thy prayers and all thy ſeruices to God are abominable.
The Papiſts from theſe words of the Apoſtle, A Popiſh conceit confuted.I allow not that which I doe, conclude, that ſudden inuoluntary motions, motions to euill, that ariſe from the fleſh and inferiour parts of the ſoule (as they call them) and gaine not the conſent of will, are no ſinnes. This is but a fancy. I ſhewed heretofore the weakneſſe of this conceit, Verſe 7. and made knowne, that concupiſcence, and the very firſt motions to euill, that ariſe from the corruption of nature, though they gaine not conſent of will, and though they be repelled and reiected, yet they are ſinnes forbidden in the tenth Commandement: and this very Text confuses this conceit: for the Apoſtle ſaith not onelyonly thus, that he did not allow that which he did, but he hated it, it was odious and hatefull to him as hee was regenerate; and doubtleſſe it was odious and hatefull to him, becauſe it was euill and ſinfull, yea, euil and ſinful in it ſelfe, though he had neuer done it, and his doing of it vnwillingly, did not take away the nature of it, and make it ceaſe to bee euill: no, no; it was euill in it ſelfe, and ſo, odious and hatefull to the Apoſtle. I paſſe from that Popiſh conceit and fancy.
Come wee to the confirmation of this Propoſition, that the Apoſtle did not allow the euill that hee did, in theſe words, for what I would, that I doe not: but what I hate, that doe I. And in that the Apoſtle confirmes it, that hee did not allow the euill he did, becauſe his will was to doe good, which he did not, and the euill hee did, was hatefull to him: Hence we might ſtand to ſhew,
That men may know they allow not the euill they doe, when they would doe good, and they doe it not, and they allow not the euill they doe, they are hindred from doing good vnwillingly, and the euill they doe, is hatefull to them: but of that we hauehave partly ſpoken before, and therefore I paſſe by it.
Now from theſe wordes of the Apoſtle (What I would, that doe I not: but what I would not, that doe I: wee may gather this concluſion,
That true beleeuers, Doct. 3 and ſuch as are truely regenerate, are not only hindred from doing good vnwillingly, True beleeuers ſomtimes doe that euill that is hatefull to them.but they doe the euill they hate, they are ſometimes drawne by the ſtrength of their owne corruption ſtill in part abiding in them, to doe that euill that is hatefull to them, euen that euill they doe in part lothe and abhor, they are ſometimes ouer-carryed to the doing of it. The Apoſtle here affirmes thus much of himſelfe; and this may be ſurther exemplified, and made cleere by the example of many other holy ſeruants of God. We reade that aGen. 6.9.NOAH was a iuſt and vpright man, and he walked with God. And the holy Ghoſt giues this teſtimony of him, bHeb. 11.7.that he being moued with reuerence, prepared the Arke to the ſauing of his houſhold. He was a man truly fearing God, and a deare child of God, and doubtleſſe, he hated all manner of ſins, and eſpecially foule and groſſe ſins. And yet wee reade, cGen. 9.21.that for want of watchfulnes, this holy man of God was ouertaken with a foule ſin, euen with the ſin of drunkenneſſe. Likewiſe we reade of Lot, that he was a iuſt man, a deare child of God: yea, the Apoſtle witneſſeth of him, d2. Pet. 2.7, 8.that he being iuſt, was vexed with the filthy and vncleane conuerſation of the Sodomites, and being righteous, and dwelling among them, in ſeeing and hearing, vexed his righteous ſoule from day to day with their vnlawfull deeds. So that without queſtion, his ſoule hated the ſin of vncleanneſſe: & yet we reade eGen. 19.33, 35the latter end of the Chapter, he was ouertaken with that ſinne that was hatefull to him, euen with the ſinne of vncleanneſſe, and that with his owne daughters. And to theſe we might adde many other examples of the deare Saints and Seruants of God, that hauehave beene ſometimes ouer-carryed by the ſtrength of their owne corruption, to doe the euill that was hatefull to them, and which they did in part lothe and abhor. But here haply the queſtion will be moued, and I hold it needfull to anſwere it.
How far one that is truly regenerate, & a child of God, Queſt. may yeeld to the luſt of his owne heart, and be drawne by the ſtrength of his owne corruption to doe euill, euen to doe euill, he hating euill, & he lothing and abhorring it in ſome part, as hee is regenerate? For anſwere to this, we muſt know there be certayne degrees of yeelding to the euill luſts of the heart; certayne degrees, I ſay, there be, by which men yeeld to the luſts of their owne hearts, and are ouer-carryed by them to the doing of euill. There is a delight in them, conſent to them, and there's the act, and perſeuerance in the act. Now delight in euill motions, or motions to euill that ariſe in the heart, may be found in a child of God, and in one that is truly regenerate; he may be pleaſed, and hee may be delighted with the euill motions of his heart; but conſent to them is not vſually and ordinarily found in a child of God; ſomtimes it is: and if at any time a child of God doe conſent to the luſts of his owne heart, it is but in part, and againſt his purpoſe, becauſe he is ouer-carryed by the ſtrength of them; and againe, the act or execution of luſt is not ordinarily found in a child of God: if at any time hee doe act and execute the luſt of his heart, and doe fall, he may ſay as the Apoſtle doth in this place, I doe that I hate: but for perſeuerance in the act of euill, and holding on in a courſe in doing euill with pleaſure, that cannot befall a child of God: for he hath the ſeed of grace in him, and that ſtirs him vp to recouer himſelfe by new repentance. Againe, we muſt know that a child of God, and one that is truly regenerate, may be drawne by the ſtrength of his owne corruption to doe euill, yea, ſome foule and groſſe particular euill, not generally to do euill, but ſome particular euil, being ſuddenly ſurpriſed by violence of temptation, and the ſtrength of his owne corruption. This was the caſe of Noah, of Lot, of Dauid, of Peter, in thoſe particular foule ſins they fell into.
Thus then I briefly anſwere to the queſtion propounded: Anſw. That a child of God, and one that is truely regenerate, may ſo farre yeeld to the luſts of his owne heart, as hee may delight in them, yea, hee may conſent to them, though not ordinarily, nor wholly, but at ſome times, and then only in part: and he may ſometimes, not ordinarily, but ſomtimes, he may proceed to the act and execution of luſt; yet ſo, as he may truly ſay, hee hates the euill he doth, yea, ſometimes being on a ſudden ſurpriſed by violence of temptation, and the ſtrength of his owne corruption, he may fall into ſome foule and groſſe particular euill and ſinne; but to perſeuer in the act of euill, and to hold on a courſe in doing euill with pleaſure, that is neuer found in any child of God and one that is truely regenerate. And thus wee ſee this truth confirmed and cleered, that true beleeuers and ſuch as are truly regenerate, are ſometimes drawne by the ſtrength of their owne corruption, ſtill in part abiding in them, to doe that euill that is hatefull to them, euen that euill they in part lothe and abhorre, they are ſometimes ouer-carryed to the doing of it.
And this being a truth, Vſe. the vſe of it is for comfort, it ſerues as a ground of comfort to Gods children, Comfort to Gods children in reſpect of their falling into ſome ſin.in reſpect of their falling ſometimes into ſome ſinne. Doſt thou find, thou that art a child of God, that thou art ſometimes drawne by the ſtrength of thine owne corruption ſtill in part abiding in thee, to doe that euill that is hatefull vntounto thee? Art thou ſometimes ouer-carryed to doe that euill thou doſt in part lothe and abhorre? It is no otherwiſe with thee then it was with the holy Apoſtle Paul; hee did the euill hee hated: and it is no otherwiſe with thee, then with other of the deareſt Saints and Seruants of God. Thus it hath beene with them, and thus it is with true beleeuers, and ſuch as are truely regenerate, they are ſometimes drawne by the ſtrength of their owne corruption, to doe that euill that is hatefull vntounto them; and looke that the euill that thou art ſometimes drawne to doe, be odious in thy ſight and hatefull to thee, and howſoeuer thou art ouer-carryed to the doing of it, yet thou doſt in part lothe and abhorre it, and then though thou hauehave cauſe to be humbled, yet thou haſt no cauſe to be vtterly diſcouraged & cleane out of heart; no, though the euill thou haſt beene ouer-carryed to the doing of, be a foule and groſſe euill and ſinne, thou art yet in no worſe caſe then the deareſt of Gods children hauehave beene in, or may be in. Indeed, thou profeſſing thy ſelfe a ſeruant of God, it is thy part to labour by all good meanes to keepe thy ſelfe free, as from the leaſt and moſt ſecret ſinne, ſo eſpecially from open and groſſe ſinnes, by which God is much diſhonored, his Spirit grieued, thine owne conſcience wounded, the godly offended, & the mouthes of Atheiſts and wicked perſons opened to blaſpheme the Truth of God. But I ſpeake this for thy comfort, when notwithſtanding thy watchfulneſſe, and notwithſtanding thy care to keepe thy ſelfe from ſinne, thou art ſometimes ouer-carryed to the doing of that euill that is hatefull vntounto thee, and which thou doſt in ſome part lothe and abhorre, thou art not then to be vtterly deiected and vtterly caſt downe.
But thou wilt ſay, thou addeſt one fall to another, Obiect. and thou ſinneſt time after time, euen againſt thine owne conſcience, and therefore thou art afraid, and thou thinkeſt thou haſt iuſt cauſe ſo to be, that thy faith is nothing but meere hypocriſie, or ſome light ſhaddow of faith, and ſuch as may be found in the reprobate. This is a ſhrewd obiection, and this troubles and brangles the conſcience of many a weake Chriſtian.
But to helpe the poore ſoule out of the bryars in this caſe, deale truely with thy ſelfe: Anſw. doſt thou find that thou art buffeted with ſinne in this manner, that thou addeſt one to another? yet doſt thou not finde many graces of Gods Spirit in thy ſoule, a louelove to God, a louelove to his Word, and to his Children? Art thou not able to ſay, and that truly, that thy life is not defiled with many foule and groſſe ſinnes, and that thou doſt not alwayes giuegive way to thy ſinne that troubles thee? Sometimes thou art enabled by grace to withſtand it, and when thou giueſt place to it, it is not of any obſtinate wilfulneſſe, but of frailty and weakneſſe, not of ſet purpoſe, but againſt thy will and flat reſolution, thou hauing often reſolued with thy ſelfe, neuer to fall into that ſinne againe: and doſt thou not euen hate and lothe that ſinne, and vſe all good meanes poſſible to be freed from it, as continuall hearing, reading and meditating on the Word of God, Prayer, auoyding all occaſions that might draw thee on that ſinne? Is it not thus with thee? Thou wilt ſay, Yes, thus it is with mee indeed. Why then, comfort thy ſelfe; thou maiſt hereupon certainly conclude to thy comfort, that thou haſt true faith, and thy faith is a true working faith; it works in thee that louelove to God, and that louelove to his children, and that hatred of that euill thou doſt; and therefore comfort thy ſelfe, thou haſt true faith, and thou haſt no cauſe to call thy ſtate into queſtion: no, no, aſſuredly thou ſhalt in time be able to ſtop the mouth of Satan, and to wring from him this weapon by which hee wounds thy poore ſoule, thy often falling into the ſame ſinne, and by the mercy of God, and through his grace, thou ſhalt one day be fully freed from that euill that is ſo hatefull to thee; for the Lord hath begun in thee the worke of grace, and he will certainly finiſh it, Philip. 1.6. Rom. 11.29.Philip. 1.6. His gifts of grace are without repentance, Rom. 11.29. And let that cheere vp thine heart.
Now in that the Apoſtle ſaith, Hee willed good, and hee hated euill, we made this a note of his regeneration, that therefore he was certainly regenerate; this being proper to the regenerate, and neuer found in any but ſuch as are truly regenerate. But againſt this lyes an obiection: I will briefly propound and anſwere it.
Thus ſome obiect againſt it; ſay they, Obiect. Euen the vnregenerate will that which is good: for all men naturally deſire that that is good and right: Reaſon inclines to good. The Heathen Philoſopher could ſay, foreign: and vnregenerate perſons in ſome ſort hate euill. Iudas cryed out, Matth. 27.4. I hauehave ſinned, and hauehave done euill, betraying the innocent bloud. And therefore this is not proper to the regenerate, to wil good, and to hate euill.
To this I anſwere thus; There is a threefold good: Anſw. firſt, there is a naturall good, which all things deſire; and this is not the obiect of reaſon or of the will, but of the naturall appetite, which in it ſelfe makes men neither good nor bad.
Secondly, there is a moral good, which howſoeuer the light of reaſon being in the full ſtrength of it, may yeeld to, in them that be vnregenerate, and may make them ſometimes to doe it; yet as that good comes from them, and as it is done by them, it is not truly good, nay, it is ſinne to them, being not done in obedience to Gods Commandement, and of Faith, and to the glory of God.
Thirdly, there is ſpirituall good, which is heauenly and ſpirituall, which is of the Spirit and of Faith: now that good vnregenerate perſons cannot wil, it is not poſſible they ſhould will it; for they hauehave no knowledge nor vnderſtanding of it: and this is that good, the Apoſtle here ſaid he willed, and would hauehave done.
Againe, vnregenerate perſons in ſome ſort hate euill. It is true: but how? Surely, onelyonly for feare of puniſhment, or in ſome other ſiniſter and by-reſpect, and not becauſe it is euill, and ſinfull, and diſpleaſing to God, and to the diſhonour of God. No, no: they hate not euill in any ſuch reſpect: and ſo it remaines a true note of the Apoſtles regeneration, that hee willed good, and hated euill: and it is a true note to others, A true note of regeneration.that they are alſo regenerate, if they finde in themſelues that they will that which is ſpiritually good, euen that good which is of the Spirit and of faith, and that they hate euill, not in a ſiniſter and by-reſpect, but becauſe it is euill, and diſpleaſing to God, and is to the diſhonour of God: and, if they were put to their choyce, they would rather dye the moſt cruell death, then wittingly and willingly doe euill, and ſinne againſt God. That is a true note of regeneration.
Now further, Doct. 4 in that the Apoſtle ſaith, What I hate, that I doe: Sinne muſt be odious and hatefull to true beleeuers.meaning, that the euill hee did, was odious and hatefull to him. Whence wee may eaſily conclude thus much, that ſinne muſt be odious and hatefull to vsus, euen to ſuch as would approue themſelues to be true beleeuers, Gods children, and truly regenerate: they muſt finde this in themſelues, that they hate and loath euill, yea, all maner of euill and ſinne, all knowne ſinnes whatſoeuer, and that they abſtaine from euill and ſinne, out of a loathing and a deteſtation of it. It is not inough for vsus to abſtaine from this or that euill and ſinne, for that a man or woman may doe, as being not prone to it, or being not tempted to it, or by cuſtome, or for feare of danger of Law, or ſhame of the world, and ſuch like; but wee muſt abſtaine from eueryevery knowne euill and ſinne, out of an hatred and deteſtation of it: we muſt hate, deteſt, and abhorre eueryevery knowne euill and ſinne. And to this purpoſe Dauid ſpeakes plainely, Pſal. 119.104.128.Pſal. 119.104. I hate all the wayes of falſhood. And Verſe 128. I eſteeme all thy Precepts moſt iuſt, and hate all falſe wayes: I doe not onelyonly diſclaime falſe wayes and keepe my ſelfe from walking in them, but I hate and abhorre them, they are odious and hatefull vntounto me. Pſal. 97.10. ſaith the Pſalmiſt, Yee that louelove the Lord, hate euill.
And thus the Lord exhorts by his Prophet, Amos 5.15 Hate the euill, and louelove the good. It is the exhortation of Iude, Iude Epiſt. verſ. 23. That we ſhould hate the very garment ſpotted by the fleſh. Rom. 12.9. ſaith the Apoſtle, Abhorre that which is euill. The originall word there vſed, is very emphatical, it ſignifies to hate with extreme hatred, and to deteſt with an vtter deteſtation, euen as wee hate and deteſt hell it ſelfe. Theſe places, not to adde any further teſtimony, doe ſufficiently cleere and confirme the point, that ſinne muſt be odious and hatefull to vsus. If we would approue our ſelues true beleeuers, wee muſt hate and lothe all manner of euill, euen all knowne ſins whatſoeuer, and we muſt abſtayne from euill and ſinne, out of an vtter lothing and deteſtation of it: for why?
Sinne is odious, hatefull, Reaſons. 1 and abominable in the ſight of God, it is diſpleaſing to God, it ſtirres vp his anger, it defaceth the Image of God, and brings in the image of Satan, and it is moſt foule and vgly in Gods ſight; and being thus odious and abominable in the ſight of God, it muſt be ſo to vsus, it muſt be ſo to all Gods children.
Againe, the Lord not only diſlikes ſinne and iniquity, but he hates it, and he abhorres it, Pro. 6.16. Pro. 6.16.Theſe ſixe things doth the Lord hate, yea his ſoule abhorreth ſeuen. Yea, Note. it is worth our marking, which followes Ver. 17, 18. That the Lord hates not only ſinne, but euen the member that is made the inſtrument of ſinne. So farre doth the Lord hate and abhorre ſinne. And Gods children muſt be like to God their Father. Sinne is odious to God their Father: and it muſt be ſo to them, they muſt hate, lothe and abhorre all manner of euill, if they will proue themſelues indeed to be the true children of God, and not baſtards.
Now then, this being a cleere truth, it followes on it, Vſe 1 that it is not inough for men to hauehave in them ſome little diſlike of ſinne, Indifferency in reſpect of ſinne, reproued.and it muſt be farre from men to be indifferent in reſpect of ſinne; that indifferency, in reſpect of ſinne, is iuſtly on the ground of doctrine now deliuered, to be taxed. Many there be in the world that are indifferent in reſpect of ſinne. Are there not many that can commend Papiſts and Atheiſts, and ſtick not ſometimes to ſay of the Papiſts, Why, I hope they be good honeſt men, though they be a little carryed aſide to Idolattie and Superſtition: and of Atheiſts, There is no ſuch hurt in them, they are worſt to themſelues, though they be not ſo ſtrict as others are? Yea, be there not ſome, that care not to ioyne fellowſhip with Papiſts, that can walk, and talke, and conuerſe with them familiarly; and ſome that when a courſe is taken on iuſt cauſe to take Papiſts at their Idolatrous meetings, ſticke not to ſay, Oh, you are ſtrict againſt them: but it were more meet, you ſhould rather looke to others that hauehave their priuate meetings, to Puritane meetings, thoſe they cannot abide; they rather like of Popiſh meetings, and of drunken meetings: though men ſit guzzeling in Ale-houſes or Tauernes whole dayes and nights, they take no notice of thoſe meetings: but theſe Puritane meetings they cannot abide, and ſo I might inſiſt in other particulars.
Well, conſider it, whoſoeuer thou art: Doſt thou, that canſt commend Papiſts, that are vtter enemies to Gods grace and glory, and thou that canſt ſpeake well of Atheiſts and prophane perſons, doſt thou hate ſinne? doſt thou abhorre it? No, no: there is no ſuch matter, thou art an indifferent man, & thou haſt not in thee that lothing and deteſtation of ſinne, that ought to be in a true Beleeuer; and take this with thee, thou art odious and hatefull to God. Marke what the Lord Ieſus threatens, Reuel. Reuel. 3.16.3.16. Such as be luke-warme, indifferent perſons, it will come to paſſe, that he will ſpue them out of his mouth: they are as lothſome as luke-warme water to a mans ſtomacke, he cannot digeſt them, but will caſt them out, as raw and vndigeſted matter. It is a ſentence full of terror if it be duely conſidered. Thou, that art indifferent in reſpect of ſin, thou art vnfit to be made one with Chriſt, and partaker of the life and grace of Chriſt, or any of his ſauing comforts; thou goeſt againſt the ſtomacke of Chriſt, thou prouokeſt him to caſt thee out, as a thing lothſome and abominable: and that is a fearefull condition.
Againe, is it ſo, Vſe 2 that ſinne muſt be odious and hatefull vntounto vsus? muſt wee hate all manner of euill? Surely then, Men may and ought to be zealous in ſpeaking againſt ſinne.men may be zealous and feruent in ſpeaking againſt ſin, yea, they ought ſo to be, eſpecially Miniſters. Here is a iuſtification of our often and ſeruent ſpeaking againſt ſinne. Men find fault with vsus, that wee often hit vponupon their ſinnes, and we are euer galling them with the ſame things; they ſhame not to doe euill, to lye, to ſlander, and to hauehave their drunken meetings, & the like: but they cannot away to heare of theſe things. Alas, wee cannot but ſpeake againſt open groſſe ſinnes, if our hearts be right within vsus; wee hate ſinne both in our ſelues and in others, and we cannot but ſpeake againſt ſinne, ſo long as men goe on in ſinne: wee deſire their leauing and forſaking of ſinne, and that ſinne may be odious and hatefull to men. And know this, whoſoeuer thou art, that ſin muſt be odious and hatefull to thee, if thou wouldſt proue thy ſelfe a true Beleeuer.
And to ſhut vp this in a word: Wouldſt thou make it good to the comfort of thine owne ſoule, that thou art a true Beleeuer? yea, wouldſt thou make it good that thou loueſt God, and loueſt his Truth? Then looke thou hate and deteſt ſinne, Pſal. 97.10. yea all manner of euill, euen eueryevery knowne euill and ſinne. Thou muſt not hate one ſinne, and like of another, and haply hate Drunkenneſſe, and louelove Couetouſneſſe, or hate Couetouſneſſe, and louelove Swearing. If thou doſt not hate Atheiſme, thou loueſt not God: if thou hateſt not Hereſie, thou loueſt not Gods Truth: if thou hate not Sabbath-breaking, thou loueſt not the right keeping and ſanctifying of it. Hereby trie thy ſelfe, and looke that thou hate eueryevery knowne ſinne, becauſe it is ſinne and diſpleaſing to God.
Haply thou wilt ſay, Queſt. How ſhall I know that I hate ſinne, becauſe it is ſinne and diſpleaſing to God?
I anſwere, By two things eſpecially. Anſw.
Firſt, if no reward can allure thee, nor any puniſhment force thee vponupon any knowne ſinne, but thou canſt willingly rather imbrace death, then wittingly ſinne againſt GOD.
Secondly, if thou make conſcience not onelyonly of open and groſſe ſinnes, but of the very thought of euill, and thou makeſt as much conſcience of ſinne in ſecret, as in the open view of the world. Hence thou maiſt conclude, that thou doſt hate and abhorre ſinne, becauſe it is ſinne and diſpleaſing to God: and thence thou maiſt gather to thy comfort, that thou art a true Beleeuer, and a Child of God, and that thou loueſt God, and art beloued of God in the Sonne of his louelove, Chriſt Ieſus.