Spiritual Refining, Religious treatise · Section 2 · Sermon 14
SERMON XIIII.
That Oppoſition againſt and Abſtinence from ſin is a Sign of Grace.
1 JOH. 3. 9, 10.
Whoſoever is born of God ſinneth not, becauſe the ſeed abideth in him, neither can he ſinne, becauſe he is born of God. In this the children of God are manifeſted.
THe Apoſtle at the firſt verſe having declared the glorious priviledge of being the ſons of God, he doth verſ. 3. mention alſo their Duty: for external grace and inherent are inſeparably joined together. Their Duty is to avoid ſin, which is preſſed from ſeveral Arguments;
1. From the native filthineſs of it, It is a tranſgreſſion of the Law.
2. From the end of Chriſts coming, which was To deſtroy the works of the devil.
3. From a collation or compariſon between the two Fountains or Fathers of him that doth ſinne, or him that doth righteouſneſſe; the one is of the Devil, the other is born of God; and this difference my Text amplifieth: So that in the words you read, you may obſerve five Propoſitions; firſt, He that is born of God ſinneth not; what it is to be born of God is eaſily known, viz. to have the image and holineſs of God ſtampt upon us by his Spirit quickning of us; we muſt not imagine any communicating of the Divine Eſſence to us; in which ſenſe the ſecond Perſon is born of the Father, and ſo called, The Sonne of God; but by participation of thoſe ſupernaturall graces which make us reſemble him; The greater doubt is about the predicate, He ſinneth not; which hath much exerciſed the thoughts of men: ſome underſtand it of a perfection attained to in this life, not to ſin at all. Thus Papiſts, Pelagians, ſome Anabaptiſts and divers of late; but if this were the meaning, the Apoſtle within a very little ſpace would expreſly contradict himſelf, for Chap. 1. 8, 10. he ſaith expreſly, If we ſay we have no ſinne we deceive our ſelves, and make God a liar. Not to ſin therefore is not wholly to be without ſinne. Others limit it to a certain kinde of ſinne, in this ſenſe, He ſinneth not, viz. unto death, ſo that he ſhall be damned; and without queſtion to this purpoſe the Apoſtle ſpeaketh Chap. 5. 16, 17, 18. But this ſeemeth to ſtraiten it too much. Others, as Arminians, he ſinneth not, viz. in this reſpect, and ſo farre as he is born of God; but what an abſurd ſenſe would this be, and who knoweth not that a godly man doth not ſinne in that he is godly, or becauſe he is born of God. The moſt genuine and unforced interpretation therefore is, to underſtand it not univerſally, but according to the ſubject matter, he ſinneth not, as one who is of the Devil his father, he ſinneth not as Cain, all within him is not corrupted; ſo that he makes ſinne his trade, his cuſtom and delight. The very oppoſition makes this the meaning, I do not ground this oppoſition upon the phraſe foreign, as if that did alwaies ſignifie more then foreign, for I grant that that phraſe ſometimes ſignifieth no more then barely to ſin, not de noting cuſtom or delight, as Rom. 7.
But my foundation is upon the context, the oppoſition Paul makes between a righteous and unrighteous man, in reſpect of the roots whence they are, and then from the ſecond Propoſition, which is the reaſon why he ſinneth not, becauſe the ſeed abideth in him, by which metaphorically is meant the principle of grace wrought in him by the Spirit of God, and that not only ſo, for Adam had the ſeed of grace, yet ſinned it away, but becauſe its preſerved by the Covenant of grace. This place is brought to prove perſeverance in grace, and no ſtrength of wit hath yet been able to overcome it. The third Propoſition is higher then the former, for it doth not only deny the act of ſin, but the power of it. Neither can he ſin, viz. in the ſenſe before explained; and the fourth Propoſition is a ground of the third, becauſe he is born of God. Some make this reaſon the ſame with the former, but there ſeemeth to be this difference, the one ſignifieth that inward permanent principle of grace: The other that divine reſemblance of God which is in us by this regeneration. The firſt Propoſition is, That this difference between the righteous and unrighteous about ſinne is a ſure ſign, whereby the godly man is manifeſted both to himſelf and others that he is godly.
That an oppoſition againſt and abſtinence from ſin is a ſure ſign, by which a man may Obſerv.be perſwaded that he is in the ſtate of Grace.
For there can be no better ſign to diſcover principles by, then their proper incommunicable actions; thus we diſcover fire by burning, a rational life by ſpeaking, now of all actions, this is moſt connatural to the permanent habit of grace to encline us to loath and abhorre thoſe things that are deſtructive to the nature of it, which is only ſinne: but becauſe we may eaſily be deceived about this ſign, for every one that is afraid of ſin, yea bitterly crieth out of it, and leaveth it, is not yet regenerated. Therefore let us diligently conſider how it is a ſign. And
Firſt, It is a ſign, When we perceive a ſetled fixed frame of heart againſt ſin. As How it is a ſign. 1.the reaſon in the Text implieth; The ſeed of grace abideth in a man, he is born of God, now theſe expreſſions do denote ſomething in us by way of a new nature, whereby we have an enmity and hoſtility, yea and irreconcilableneſs with ſinne; As ſome creatures have an antipathy againſt others; As on the contrary, he that is of the Devil, and ſo hath a fixed root of ungodlineſſe in him, he hath a conſtant enmity and hatred againſt godlineſs, and thoſe that are godly, Why ſo? Becauſe their works are good, and his are evil, as John expreſſeth it; on the contrary the godly cannot agree and delight in evil, or evil men, becauſe their works are evil, and his good; The Apoſtle Rom. 12. cals it foreign, hating ſin as hell it ſelf, and the exhortation is to caſt away their tranſgreſſions, abj̄icere not deponere, becauſe of the loathſomneſſe they ſee in ſin; So then, let Pharaoh, let the Iſraclites in ſeveral calamities bewail their Idolatries, and ſins againſt God, yet here is no ſign of grace, becauſe their hearts were not ſtedfaſt within them. Theſe were ſudden tranſient motions not permanent principles, if thou wouldſt take comfort from this ſign, do not judge of thy ſelf by ſome fits or ſeaſons, but by the habitual inclination of thy ſoul. God in regeneration doth firſt change our natures, new mould us; and from this ſupernatural principle iſſue gracious actions.
Secondly, Then is this a ſign, When there is an univerſal repugnancy in every part 2.of a man againſt ſin, not only in his reaſon and conſcience, but in his will, affections and whole man. For this ſeed of grace is nothing, but Regeneration diffuſing it ſelf into the underſtanding, will and affections of the whole ſoul; ſo that in every part there is that which is regenerate and purified, as well as that which is corrupt and defiled. Paul, Rom. 7. giveth you a large inſtance of this in himſelf, He delighted in the Law of God in the inward man, There was the Law of his minde in him (which was the ſeed of grace diffuſed through his whole ſoul) that did encline him to every good thing commanded in the Law; ſo that although there was at the ſame time a law of the members, and the body of ſinne captivating of him, yet he had alſo a ſetled life of grace oppoſing all thoſe motions of ſinne; and this particular is diligently to be marked; There is many a man comforts himſelf in this, my heart is ſet againſt ſinne, and if I be overtaken at any time, my conſcience checks me for it, and I condemn my ſelf, ſo that I ſay with Paul, The good I would not do that I do. Oh take heed thou do not deceive thy ſelf! for there is a vaſt difference between the check or reſiſtance of conſcience againſt thy corrupt affections and luſts, and between the oppoſition of the regenerate part in a man againſt the unregenerate; for the former is only between two particular faculties, the conſcience againſt the affections, but the later is univerſal, there is the regenerate part of the will and affections againſt the unregenerate part. So that in ſuch a caſe a Chriſtian doth not only ſay, my conſcience bids me do otherwiſe, I know better things, as Aristotle ſpeaks of his incontinent perſon, but he alſo ſaith, I will better things, I love and delight in better things. Oh therefore conſider this ſign aright! when thy heart crieth out of ſinne, Oh thou wilt meddle with it no more! Is this oppoſition only from conſcience enlightned? Is it from that faculty only? Alas if ſo (as commonly it is no more) thou haſt no more ſign of grace in thee, then many Heathens have had. When a man is regenerated, not only his conſcience is made ſpiritual to diſcover the loathſomneſſe of ſin, but his heart alſo, his love, his delight, whereby he is carried out in all the power of his ſoul againſt ſinne; and if this be ſo, may we not cry out with the Pſalmiſt, Help Lord, for they are few that do truly hate ſin.
Thirdly, This is a ſign, As hereby it works in a man a difficulty, yea a kinde of an impoſſibility to ſinne with wilfulneſſe and purpoſed continuance. He doth not ſinne, 3.neither can he ſinne, ſaith the Text. There being a root of grace in him, it's impoſſible he ſhould ſinne with ſuch an univerſal content of ſoul, as wicked men do. There is a two-fold cannot, one moral, and is no more then that which difficultly is not ſo. Thus 2 Cor. 13. 8 We cannot do any thing againſt the truth but for the truth. Act. 4. 10. We cannot but ſpeak the things we have heard and ſeen. And in this ſenſe, the children of God may be ſaid, They cannot ſinne, becauſe they have an averſneſſe of heart to it. Secondly, There is a cannot, abſolutely, ſo that the thing can never be, whether eaſily or difficultly, and in this ſenſe the godly man cannot ſinne totally and finally, ſo as to be wholly deſerted of God. As for the inſtance of Peter, David, and others, and whether the ſins of the godly may be called reigning ſins, I have already ſpoken to that matter. This is certain, it's impoſſible for a godly man ſo to delight and live in ſinne, as that the ſeed of grace ſhould be quite extinct. Although the grace that is in Gods children may for a time make no actual reſiſtance, yet the principle of it by reaſon of Gods promiſe will never be fully removed out of the heart. The Apoſtle Peter, 1 Pet. 1. makes that new nature oppoſite to all earthly glory and greatneſſe, becauſe that is corruptible and fading, but this abideth for ever. If therefore thou wouldſt have any comfort from this ſign, ſee how the ſeed of grace within thee, doth ſo affect and overpower thy heart, that thou canſt not ſin with willingneſſe, content, no nor commit the acts of groſſe ſins, How can I do this and ſinne againſt God? How can I? and by this means you have a palpable diſcovery of many amongſt us, not yet to be in the ſtate of grace; How can I lie, ſwear, deal unjuſtly, neglect Family-duties? Thou wouldſt finde ſuch a conſtraining and overruling power of grace, that thou couldſt not do it: and mark if this impoſſibility to ſinne ariſeth wholly from a kindly work of grace within, otherwiſe a wicked man cannot ſinne ſometimes, becauſe God puts a terrible reſtraint upon his conſcience; Balaam he could not ſinne in that wherein he was ſollicited, If thou wouldſt give me (ſaith he to Balaak) this houſe full of gold, I cannot curſe them, but muſt bleſſe thoſe whom God bleſſeth. God many times puts a bridle upon the conſcience of a wicked man, that he dareth not, nor cannot commit ſuch a ſinne, as his heart would carry him to, but this cannot ſinne, is farre different from the godlies cannot ſinne; The one is a violent motion, the principle is from without, the other is a natural motion, and hath its ground from within it.
Fourthly, This is a ſign, in that hereby a godly man in ſome meaſure, and by degrees, 4.doth not only leave outward groſſe ſins, but even conquer and crucifie the inward body of ſinne. Gal. 5. He hath crucified the fleſh with the affections and luſts thereof; and he is ſaid to crucifie the body of ſinne, and the deeds of the fleſh; and herein this ſign is moſt eminently ſignificant; for a man cannot ſimply take comfort from this, he hath indeed once been ſuch and ſuch an ungodly ſinner, he hath wallowed in ſuch mire, but now he hath given over all thoſe courſes; a man (I ſay) cannot barely take comfort from this leaving of actual groſſe ſins, unleſſe there be a mortifying of them in the root, in the affections and motions thereunto; for Peter ſpeaks of ſome, who had eſcaped the pollution of the world, and that through the knowledge of Chriſt, yet were Swines and Dogs in their nature. Wherein doth Paul Rom. 7. ſo paſſionately bewail his captivity to ſinne, but only in reſpect of the inward motions thereof? Thus David, Pſal. 51. ſtaieth not upon his murder and adultery, but goeth to that foul fountain, He was conceived in ſins, and intreats God to create in him a clean heart. If therefore thou would fain know whether thou art borne of God or no; See how pure and cleane thou deſireſt to make thy ſelf within, how doth the fountain of bloud within thee dry up?
Fifthly, This is a ſign, When a mans oppoſition to ſinne, and leaving of it, is becauſe 5.of the foul nature of ſinne. It is contrary to God, it's a tranſgreſſion of his Law, and upon this ſpiritual motive he is bent againſt it. The Apoſtle (as you heard) giveth this as a reaſon, why the ſons of God ſhould not ſinne, becauſe ſinne is a tranſgreſſion of the Law; and David Pſal. 51. bewails his ſinne, though pardoned, becauſe God was offended thereby; ſo that though a man pour out flouds of tears for ſins, though his converſation outwardly become white as ſnow, yet this is no ſymptome of grace, a man can take no comfort from hence, unleſſe it be upon this ground, becauſe God is diſpleaſed, and his law broken: look over the Scriptures, you may ſee wonderfull examples of mens remorſe and ſorrow about ſinne, yet thoſe very tears were ſo foul that they needed waſhing; Take Ahab, obſerve the Jews, conſider Judas, how were they caſt down about their ſinne? with what horrour of conſcience did Judas caſt away his thirty pieces? Oh men may go very farre in ſorrow for ſinne, and in reforming of their lives about ſinne, and yet this be no ſign to them of the truth of grace. Why (you may ſay) what ſhould work upon them, if it be not grace? Oh there are many other motives that work upon them, terrors of conſcience, fear of Gods judgements, and the preſſing calamities that lie upon them! Inſomuch that true unfeigned hatred of ſinne is very rare; I deny not but the judgements of God upon a man ought to work in him a ſenſe and feeling of his ſins, a ſevere judging and condemning of himſelf under Gods hand. But to have this the only ground argueth not the preſence of grace in them. They are tied up from ſinne as Maſti…s and Wolves are, their natures are not changed.
Sixthly, This is a ſign, When the inclination and bent of the heart against ſin, is univerſal 6.in reſpect of all ſinne: For a man highly in love with ſome ſins, may yet extreamly ſet againſt other ſins. Therefore as ſins run out in ſeveral ſtreams, ſo do their affections proportionably: as there are ſins of the heart, and ſins of the outward man viſible to others. The Phariſees who were free from outward wickedneſſe, yet abounded with heart-defilements, as our Saviour chargeth them. But Paul doth deeply bemoan the evil motions of his heart, and Hezekiah humbled himſelf for the pride of his heart; That pride, unbelief, earthlineſſe, and ſeveral luſts of ſoul are diſcovered by him, and crucified, and we read of no hypocrite that went ſo farre. Again, There are ſins done in ſecret, which none, or few know, ſuch as theft, uncleanneſſe, unlawful trading, crafty policies: or publick, that are as it were upon the Theatre in the eyes of all: now the godly man abhorreth the former as well as the later, he dareth not commit a ſin in the eye of Almighty God, which is every where, he feareth Gods knowledge of it more then all the world.
Again, Sins are either of commiſſion, by a poſitive diſobedience unto the Law of God, or of omiſſion, by defect or neglect, ſuch are omiſſion of holy religious duties, neglect, lukewarmneſſe and diſtraction therein; now a gracious heart abhorreth not only groſſe ſins, but defects in holy Ordinances. As God is angry, When we fall from our first love, when we ſtrengthen not the things that are ready to dye, when we are not fervent in Spirit, ſerving the Lord. So alſo is a godly man much troubled and grieved herein.
Further, There are ſins againſt the moral Commandments of God, which are of good things intrinſecally ſo; and againſt poſitive commands, which are only good, becauſe commanded. A ſanctified perſon feareth the ſinne againſt the one, as well as againſt the other; thus he feareth to prophane the Sabbath, to uſe any falſe worſhip, to come to the Sacrament in an unprepared manner, as well as to be unjuſt and oppreſſive.
Laſtly, There are ſins that become endeared by cuſtome, education, complexion, by profit or pleaſures. Now notwithſtanding all theſe temptations, the godly man throweth them away like menſtruous cloth, yea the ſins they have been moſt enticed with, they manifeſt the greateſt zeal againſt, and deſire in all things to ſhew themſelves approved. Oh (Beloved) if theſe marks and ſigns be in you, then may your joy abound. Do not henceforth argue thus, He muſt needs be a godly man, for he hath ſuch revelations, ſuch enlargements in duties; he hath had ſuch experimental workings upon him, he is of ſuch opinions, for ſuch a Church-government. Theſe are nothing, Is he a man that dareth not ſin? Is he a man that is afraid to offend God in any of thoſe waies mentioned? This man is godly by Scripture-judgement, whereas the other may be only in the ſight of themſelves and others. And Oh that the good old Scripture-way of bringing men more into the ſight of ſinne, the loathing of it, were more preached and urged amongſt us. If Jehu be not afraid to ſinne, if Judas be not afraid to ſinne, let them have all the glorious appearances of godlineſſe that can be, they carry not a true badge of holineſſe upon them.
Seventhly, This frame of heart againſt ſinne, is ſo real and operative, that although it cannot wholly dry up the fountain of corruption within them, yet it doth all 7.the foggy and miery puddles of groſſe and enormous courſes. The Apoſtle ſaith, The fruits of the fleſh are uncleanneſſe, laſciviouſneſſe, idolatry, wrath, envyings, drunkenneſſe, revelling, with ſuch like; and that they which do theſe things ſhall not inherit the Kingdom of heaven. Therefore an habituall, conſtant prophane perſon, cannot ſay, He is born of God. Oh do thou tremble, who liveſt and walloweſt in thy gore bloud! Thy prophane Oaths, thy malicious hatred of the things that are good, do they not diſcover thou art in the gall of bitterneſſe and wormwood? Be not deceived, there are but two ſorts of men, Either the children of light or of darkneſſe, of God, or of the devil. There is not any hearer this day, but is either in the ſtate of grace, one of Chriſts ſheep, or in the ſtate of ſinne, one of Chriſts goats; Now in which number art thou? Doe not actions betray ſome? Do not words betray others? Do not commiſſions ſome? Do not omiſſions others? Oh that the word of God might fall like fire into your breſts! why ſit you ſtill? Why are not your conſciences reflecting upon you? What am I, Lord, and what is my way?
Eighthly, This is a ſign, as it doth not only oppoſe it in our ſelves, but ſet againſt 8.it in others. For being born of God, we now (though with great diſproportion) reſemble him; and therefore as God is of purer eyes then to behold iniquity; and he is angry with the wicked all the day long; ſuch is a godly man in reſpect of his zeal againſt ſinne where he liveth. Thus David, I hate them that hate thee, with a perfect hatred: And Lot, His juſt ſoul was tormented with ſeeing and hearing the wicked actions of the Sodomites. If therefore thou art born of God, thou wilt not bear ungodlineſſe in thy family, the zeal of Gods houſe will make An item … great men.thee ſee it be not a den of thieves; Oh that men in great place and power would put forth ſuch a divine Indoles againſt ſinne. What a ſhame is it to ſhew animoſities, and an high ſpirit in a carnal way, and not able to demonſtrate an heroick ſpirit againſt ſinne, and the workes of Satan every where!
Ninthly, It is a ſign, as it putteth a man upon the chooſing of any outward affliction 9.rather then to ſinne againſt God. Job was charged to chooſe ſinne rather then affliction, but herein he was wronged. It is a true touchſtone of the powerfull work of grace, that it makes a man fear the evil of ſinne, becauſe it depriveth us of an infinite good, rather then the evil of puniſhment, which takes away a finite good; Hence where this work of grace is, though ſtorms and tempeſts ariſe, yet they are built upon a rock; They fear not miſeries, death, they fear only to ſin againſt God.
The Uſe is of Exhortation, To lay this ſign cloſe upon your hearts. Are you Uſe.ſuch that cannot, that dare not, that have an habitual averſneſſe from ſinne, that are of God, hating evil as he hateth? behold what a ſure evidence here is of thy eternal Salvation. But alas, where are the men? how few are they of whom this Text is true, They ſinne not, neither can they ſinne? The contrary is true, They love not that which is holy, neither can they, becauſe they are of the wicked one. Naturae ſequitur ſemina quiſque ſuae. Fortes creantur fortibus; See an excellent Antitheſis, John 8. 38, 39, 40, 41, 44, 45. How did the Phariſees ſee the devil do that which they did? They thought not ſo, for they ſaid, They were of Abraham, but becauſe they expreſſed in their lives ſuch wickedneſſe as was in the devil. No doubt but many will take it ill to be ſaid, They are of the devil, but their actions demonſtrate it.