A Supplement to the Several Discourses Upon Various Divine Subjects, Discourse 7

A Supplement to the Several Discourses Upon Various Divine Subjects · Discourse 7

p. 87A DISCOURSE OF THE Sins of the Regenerate.

1 John 3.9.

Whoſoever is born of God doth not commit ſin, for his Seed remaineth in him, and he cannot ſin, becauſe he is born of God.

THE Apoſtle having exhorted the Saints to whom he writes in the former Chapter, to abide in Chriſt, and to do righteouſneſs, v. 28.29. follows on this Exhortation, with ſeveral arguments and demonſtrations, that a true Chriſtian is not only bound to do ſo, but that he indeed doth ſo.

1. From that hope which hath eternal happineſs for its Object, v. 2, 3. Where this hope is truly founded, it will inflame us with a deſire and endeavour after holineſs, which is a neceſſary means to attain it. There will be an endeavour to be like that Head here, which they hope to be perfectly like hereafter.

2. From the contrariety of ſin to the Law of God. 'Tis not reaſonable, neither can there be ſuch a diſingenuous diſpoſition in any, to tranſgreſs the Laws of that perſon from whom only he expects his higheſt felicity; and the Law of God being pure and perfect, ſin being contrary unto it, muſt be filthy and unreaſonable. A Chriſtian who is guided by this Law, will not tranſgreſs it.

3. From the End of Chriſts coming, which was to take away ſin, v. 5. And a Chriſtian ought not to endeavour to fruſtrate the Ends of Chriſt's coming by the nouriſhment of that which he came to deſtroy.

4. From the Communion they have with Chriſt; abiding in him, they ſin not; if any man ſin, it is an evident ſign he hath not the knowledge of Chriſt, v. 6. nor ever was conform'd to that pattern. Where there is a Communion with Chriſt, it is neceſſary ſuch an one ſhould be righteous, becauſe Chriſt was ſo.

5. From the firſt Author of ſin, the Devil; he that ſins, hath a communion with the Devil, v. 8. as he that doth righteouſneſs, hath a communion with Chriſt. And to maintain the deſign and works of the Devil, is to walk contrary to the end and deſign of Chriſt, which was to deſtroy the works of the Devil; thoſe therefore that indulge themſelves in ſin, are the Seed of the Devil.

6. From the New Nature of a Chriſtian, which hinders him from ſin, v. 9. Whoſoever is born of God doth not commit ſin, &c. Various expoſitions there are of this. The greateſt difficulty lies in thoſe words; [Doth not commit ſin, and cannot ſin.]

1. He ought not to ſin. Cannot indeed is ſometimes taken for ought not; as Acts 4.20. For we cannot but ſpeak the things which we have ſeen and heard. They had a Phyſical ability to hold their peace, but morally they could not, becauſe of Chriſt's Precept to them to publiſh thoſe things. What we cannot lawfully do, we cannot do; Non poſſumus quod non jure poſſumus; what we cannot honourably do, we are ſaid not to be able to do, Mark 6.5. He could there do no mighty work. Chriſt had natural ability to do mighty works there, but morally he could not, honourably he could not, becauſe of their unbelief, which was a moral hinderance; and according to God's Methods, there was no hope of doing any good among them; their unbelief was ſo ſtrong, they gave him no opportunity to do any mighty work. But this is not the meaning of cannot here, ought not. For an unrenewed man ought not to ſin any more than a regenerate man. But the Apoſtle attributes here ſomething peculiar to the regenerate, adding the reaſon [becauſe he is born of God.] Though it carry in it ſomething of an obligation in a higher manner than upon a meer natural man: He ought not p. 88to ſin, not only upon the general obligation which lies upon all men not to ſin, but upon the more ſpecial one of his ſtate, being a Son of God, which ought to be counted a moral impoſſibility by a righteous man. Regeneration gives a man no advantage to ſin, no external licence, no internal liberty or ability to ſin; for the Apoſtle uſeth this as an argument to them, as well as an eſtabliſhment, not to ſin, becauſe they are born of God, which was a more ſpecial obligation upon them not to ſin, than what they had by nature.

2. He cannot ſin ſo eaſily. 'Tis not impoſſible, but difficult for him to ſin, becauſe by receiving grace, he receives a principle contrary to ſin, and ſo hath a principle of reſiſtance againſt it: Or, becauſe by that grace he is inclined not to ſin, and ſo there is inchoativè, an impoſſibility of ſinning, which ſhall hereafter be perfected; Not a ſimple impoſſibility, but ſecundum quid: He endeavours to work as one born of God, and follows the motions of the Spirit againſt the ſin to which he is tempted.

He cannot ſin, i. e. 'tis a hard matter for him to ſin; for conſidering the efficacy of grace, and the aſſiſtances attending it, it is a difficult thing for a righteous man to be brought under the power of ſin; he may ſin eaſily in reſpect of the frailty of the fleſh, but not ſo eaſily in regard of the abiding of the Seed in him, which helps him to beware of ſin. Grace being a divine habit, hath the nature of a habit, which is to incline the perſon to acts proper to that habit, and facilitate thoſe acts, as a man that hath the habit of an Art or Trade, can with more eaſe work in it than any other.

3. He cannot ſin, in ſenſu formali, as he is regenerate, or ex vi talis nativitatis. Grace cannot ſin, becauſe it can do nothing but what pertains to the nature of it; as the heat cannot cool, unrighteouſneſs cannot do good. Fire doth not moiſten per ſe, nor Water naturally heat. But it is not ſaid, The Seed of God cannot ſin; but in the Concrete, He that is born of God; and he that hath the Seed remaining in him cannot ſin. A gracious man as a gracious man cannot ſin, for grace being a good habit, is not capable of producing acts contrary to its nature. Sin in a regenerate man proceeds not from his grace, but from his corruption. Grace cannot be the principle of evil. But becauſe his grace is imperfect, dwelling among remainders of ſin, therefore a man ſins, though this principle in him keeps ſin from attaining a full dominion and ſuperiority. Yet though he doth ſin, his ſin is not the proper fruit of the form whereby he is regenerate.

4. He cannot ſin in ſenſu compoſito; as long as he is regenerate, as long as the Seed remains in him, as long as he follows the motions of the Spirit, and Grace, which are able to overcome the motions of concupiſcence; but he may give up the grace. As an impregnable Tower cannot be taken as long as it is defended by thoſe within; but they may fling away their Arms, and deliver it up. Grace quantum eſt ex parte ſua, renders a man impeccable, as long as it continues in him; as Innocency did render Adam immortal, as long as he perſiſted in it. But we may ex culpâ noſtrâ, loſe it by mortal ſin, and ſo periſh, as Adam by his own will loſt the integrity of his Nature, and was thereby made ſubject to death. This is founded upon a falſe Hypotheſis, viz. That Grace may be loſt: And the Text renders the being born of God, and the Seed remaining in us, to be the reaſon why we cannot ſin, not the condition of our not ſinning; for if it remains, and we cannot ſin therefore, how can any ſin come in to expel that which preſerves us from it? A man muſt ceaſe, according to what the Apoſtle here writes, to be born of God, before he can ſin in that ſenſe the Apoſtle means.

5. He doth not commit ſin, and cannot ſin, i. e. Grave peccatum, the mortal ſin, and perſiſt in it. The ſin of unbelief, which is called in Scripture by way of eminency [Sin, and the Sin] 'tis the chief ſin the Spirit convinceth of; 'tis the ſin that eaſily beſets us, Heb. 12.1. Let us lay aſide every weight, and the ſin which doth ſo eaſily beſet us, i. e. eſpecially unbelief. Though this be true, yet it is not the full meaning and ſenſe of it.

6. He doth not commit ſin, and cannot ſin, as the Devil doth, or as one that is of a diabolical nature, as one that is acted by the Devil; which is clear by the Antitheſis, v. 8. He that commits ſin, is of the Devil, for the Devil ſins from the beginning. He cannot ſet himſelf againſt Chriſt, as the Devil doth, as the Phariſees did, in which reſpect our Saviour calls them the Children of the Devil, for their remarkable and conſtant oppoſition to him. He cannot make a practice of ſin, and perſiſt in it, as the Devil doth, who began to ſin preſently after the Creation, and continueth in it ever ſince. He ſins, the preſent tence noting the continued act of the Devil. Sin may be conſider'd two ways; viz. As to

1. The Act of ſin. Thus a Believer ſins.

2. The Habit of ſin, or cuſtom in it. When a man runs to ſin freely, willingly, and is not diſpleaſed with it. Thus a Believer doth not commit ſin, nor cannot ſin. He commits it not. Potiùs patitur quàm facit; he gives not a full conſent to it; he hates it while he cannot eſcape it. He is not ſuch a committer of it, as to be the ſervant of ſin, John 8.34. He that commits ſin, is the ſervant of ſin; becauſe he ſerves with his mind the Law of God: He beſtows not all his thoughts and labour upon ſin, in making proviſion for the fleſh, Rom. 13.14. in being a Caterer for ſin: He yields not up his Members as Inſtruments of unrighteouſneſs unto ſin; he doth not let ſin reign in his mortal body, nor yield a voluntary obedience to it in the luſts thereof, Rom. 6.12, 13. for, being God's Son, he cannot be ſins Servant; he cannot ſin in ſuch a manner, and ſo abſolutely, as one of the Devil's Children, one born of the Devil.

p. 89His Seed remains in him] His, refers to God, or the perſon born of God. God's Seed efficiently, man's Seed ſubjectively.

Born of God.] Twice repeated: In the firſt is chiefly intended the declaration of the State, in the ſecond the diſpoſition, or likeneſs to God.

Obſerve, 1. The Deſcription of a Chriſtian: [Born of God.

2. The Priviledge of this Birth, or Effects of it.

1. Inactivity to ſin; [He doth not commit it.

2. Inability to ſin; [He cannot.

3. The ground and reaſons of thoſe Priviledges.

1. The inward Form or Principle whereby he is regenerate, which makes him unactive.

2. The Efficient Cauſe, which makes him unable; [Born of God; or likeneſs to God makes him unable.

4. The latitude of them in regard of the Subject; [Whoſoever; every regenerate man. I intend not to run thorow all the parts of this Text, having only choſe it as a bar to preſumption, which may be occaſioned by the former Doctrine, upon mens falſe ſuppoſitions of their having grace. There needs not any Doctrine from the Text; but if you pleaſe take this: Doct. There is a mighty difference between the ſining of a regenerate and a natural man: A regenerate man doth not, neither can commit ſin in the ſame manner as an unregenerate man doth.

That I may not be miſtaken, obſerve, when I uſe the word May ſin, I underſtand it of a May of poſſibility, not a May of lawfulneſs: And when I ſay a regenerate man cannot ſin ſo or ſo, underſtand it of a ſettled habitual frame; diſtinguiſh between paſſion, and ſurpriſe, a ſudden effort of nature, and an habitual and deliberate determination. The ſenſe of this cannot I ſhall lay down in ſeveral Propoſitions.

1. It is not meant excluſively of leſſer ſins, or ſins of infirmity. There are ſins of daily incurſion and lighter skirmiſhes; there are ſome open, ſome ſecret aſſaults, a multitude of ſecret faults, Pſal. 19.12. undiſcernable and unknown. Every good man is like Jacob, though he hath one thigh ſound, he hath another halting. I do not find that ever God intended to free any in this life from the remainders of ſin: What he hath not evidenc'd to have done in any, we may ſuppoſe he intended not to do. 'Tis a total Apoſtacy, not a partial Fall, that the Covenant provides againſt. Chriſt in his laſt prayer, prays for Believers preſervation, and gradual ſanctification, not for their preſent perfection. The very Office of Advocacy erected in Heaven, ſuppoſeth ſins after regeneration, and during our continuance in the world, 1 John 2.1. My little Children, I write unto you that you ſin not; and if any man ſin; we have an Advocate with the Father. In many things we offend all, James 3.2. Not only you that are the inferior ſort of Chriſtians, but we Apoſtles. We is extenſive; All offend in many things. 'Tis implyed in the Lord's Prayer, the daily ſtanding Pattern. As we are to pray for our daily bread, ſo for a daily pardon, and againſt daily temptations, which ſuppoſeth our being ſubject to the one, and our commiſſion of the other. The brighteſt Sun hath its ſpots; the cleareſt Moon her dark parts. The Church in her higheſt comelineſs in this world hath her blackneſs of ſin, as well as of affliction; becauſe, though ſin be diſmounted from its Throne by grace, it is not expelled out of its reſidence: It dwells in us, though it doth not rule over us, Rom. 7.20. And it cannot but manifeſt it ſelf by its fruits while it remains. Yet thoſe ſins do not deſtroy our Adoption. Chriſt in his Sermon on the Mount to his Diſciples, ſuppoſeth the inherency of ſin, with the continuance of the relation of Children, Matth. 7.11. If then you being evil know how to give good gifts to your Children, how much more ſhall your Father which is in Heaven give good things to them that ask him? He doth acknowledge them evil while he calls God their Father, and gives them the title of Children. To ſin is to decline from that rectitude in an act, which the Agent ought to obſerve. In this reſpect we ſin, according to the tenour of the Law, in every thing we do, though not according to the tenour of the Goſpel.

2. A regenerate man cannot live in the cuſtomary practice of any known ſin, either of omiſſion, or commiſſion.

1. Not in a conſtant omiſſion of known duties. If a good man falls into a groſs ſin, he doth not totally omit the performance of common duties to God: Not that this attendance on God in his Ordinances doth of it ſelf argue a man to be a good man; for many that walk in a conſtant courſe of ſin, may from natural Conſcience and Education be as conſtant in the performing external ſervices as he is. 'Tis a proper note of an Hypocrite, that he will not always delight himſelf in the Almighty, nor always call upon God, Job 27.10. i. e. not cuſtomarily: Whence it follows, that a delight in God in duties of Worſhip, is a property of a regenerate man. An act of ſin may impair his livelineſs in them, but not cauſe him wholly to omit them. We need not queſtion but David, in the time of his impenitency, did go to the Tabernacle, attend upon the Worſhip of God: 'Tis not likely that for ten months together he ſhould wholly omit it, though no doubt but he was dead-hearted in it, which is intimated when he deſires a free ſpirit, Pſ. 51. & prayes for quickening, Pſa. 143.11. one p. 90of his Penitential Pſalms. A total neglect of Ordinances and Duties, is a ſhrewd ſign of a total Apoſtacy, and that grace was never in ſuch a mans heart; eſpecially a total omiſſion of prayer; this is an high contempt of God, denying him to be the Author of our mercies, depriving him of the prerogative of governing the world, diſowning any need of him, any ſufficiency in him, declaring we can be our own Gods, and ſubſiſt of our ſelves without him, and that there is no need of his bleſſing. Grace, though ſunk under a ſin, will more or leſs deſire its proper nouriſhment, the Milk of the Word, and other Inſtitutions of God. Nature, though oppreſt by a diſeaſe, will require food to keep it alive. A good man in this caſe is like the Planets, which though they be turned about daily from Eaſt to Weſt, by the motion of the primum mobile, yet they ſtill keep up their proper motion from Weſt to Eaſt, either ſlower or quicker.

2. Not in a cuſtomary commiſſion of any known ſin. To work iniquity, is the proper character of natural men, hence called workers of iniquity, Pſal. 5.5. Thou hateſt all workers of iniquity. And by the ſame title are they called by Chriſt at the Day of Judgment; Depart from me all you workers of iniquity, that contrive, lay the plat-form of it, and work at it as at a Trade, or as a curious piece of Art. 'Tis one thing to ſin, another to commit or do a ſin, Pſal. 119 3. They do not iniquity, they walk in his ways; their uſual, conſtant courſe is in the way of God; they do not iniquity, they ſettle not to it, take not pleaſure in it as their work and way of livelihood. So it is the character of an ungodly man to walk in the ways of ſin. Walking according to the courſe of the world, and fulfilling the deſires of the fleſh, are one and the ſame thing, Epheſ. 2.2, 3. A good man may ſtep into a way of ſin, but he walks not in it, to make it either his buſineſs or recreation. So walking in ſin, and living in ſin, are put together: What is called walking after the fleſh, Rom. 8.1. is called living after the fleſh, v. 13. which is the ſame with committing ſin in the Text: So ways and doings are joyned together, Zach. 1.6. To make ſin our way or walk, is when a man chuſes it as a particular trade and way of living. A good man in ſin is out of his way; a wicked man in ſin is in his way; a good man will not have ſo much as one way of ſin, a wicked hath many ways, for he ſeeks out many inventions. Not one Example of the groſs fall of a good man in Scripture will countenance any pretence for a courſe in ſin; for either they were not in a courſe of ſin, or it was not a courſe of known ſins.

Noah was drunk but once, yet that was not a ſin of the ſame hue with that among us. He firſt found out the fruits of the Vine, Gen. 9.20. knew nothing of the ſtrength of the Grape, and therefore might eaſily be overcome by an unuſual liquor.

Lot's Inceſt was but twice, and that unwillingly: He knew not his Daughters lying down, or riſing neither time, Gen. 19.33, 35. And for his Daughters, ſome think that they thought there was no man left upon the Earth but their Father, but that is not clear; for Lot had been in Zoar, and departed thence to the Mountain where their fact was committed. His drunkenneſs admits of ſome aggravations; it was no fit ſeaſon for him to ſwill after ſo ſharp a Judgment upon Sodom, ſo ſevere a remark of God upon his Wife, and ſo great a deliverance to himſelf: Yet this was not a courſe of ſin; you read no more of it. There is difference between a mans being drunk, and being a drunkard, the one notes the act, the other the habit and love of it.

Peter denied Chriſt, yet but three times together; not three times with conſiderable intervals for a full deliberation. 'Tis probable Peter's Faith was ſo ſtupified (as well as the Faith of thoſe Diſciples that were going to Emmaus, Luke 24.21. We truſted that it had been he which ſhould have redeemed Iſrael; who (and indeed all the Diſciples in ſeveral paſſages) ſeem'd to expect a temporal Kingdom to be erected by him) as therefore not to judge it fit to hazard himſelf for a perſon he thought himſelf ſo much miſtaken in. Howſoever it was, it was not a courſe of ſin, and his Repentance over-rules the plea for any cuſtomary tranſgreſſion.

And though the Corinthians were charged with Fornication, and eating things ſacrificed to Idols, yet it ſeems to be out of a corrupt Judgment, as appears by the Apoſtles diſputing againſt the one, 1 Cor. 6.13, 14, 15. and againſt the other, 1 Cor. 8. And that neither of thoſe were generally judged to be ſins by the converted Gentiles, as appears by the Decree of the Apoſtles, Acts 15.28, 29. where they determine againſt both theſe; though this was a courſe of ſin, yet not a courſe of known ſins; and after they were informed by the Apoſtle of the ſinfulneſs of them, they abſtain'd: therefore in the ſecond Epiſtle **The firſt Epiſtle was writ the 25th year after the death of Chriſt, and 2d Epiſtle the 26th year according to Baronias.writ the year after to them, he charges them not with thoſe former crimes, but comforts them for their being ſo much caſt down with ſorrow.

David's ſin, though lying upon him for about ten or twelve months, yet it was not a courſe of ſin; and we find a ſignal Repentance afterwards; but of that after. To walk in a road of known ſins is the next ſtep to committing ſin as ſin, and manifeſts the habit of ſin to have a ſtrong and fixed dominion in the will.

I ſhall confirm this by ſome Reaſons, becauſe upon this Propoſition depend all the following.

1. Regeneration gives not a man a diſpenſation from the Law of God. As Chriſt came not to deſtroy the Law, but to eſtabliſh it, ſo grace doth not diſpenſe with the Law, but confirms the Authority of it. Habitual grace is not given us to aſſiſt us in the breaches of it, but to enable us to the performance of it. As the grace of God which hath appeared to all p. 91men teaches the Doctrine of Holineſs, ſo the grace of God in us enables us to walk in the way of holineſs. Grace in a Believer embraceth what the grace of God teaches. The Moral Laws of God are indiſpenſable in themſelves, and of eternal verity. Therefore as no rational creature, much leſs can a regenerate perſon be exempted from that obedience to the Law, which as a rational creature he is bound to obſerve. The grace of God juſtifying is never conferred without grace ſanctifying: 'Tis certain, where Chriſt is made righteouſneſs, he is made ſanctification. 'Tis not congruous to the Divine Holineſs, to look upon a perſon as righteous, who hath not a renewed principle in him, no more than it is congruous to the Divine Juſtice and Holineſs, to look upon him as righteous, meerly for this principle ſo imperfect.

2. 'Tis not for the honour of God to ſuffer a cuſtom and courſe of ſin in a renewed man. 'Tis true, a renewed man ſhould not voluntarily, nor doth commit willingly even ſins of lighter infirmities; but God ſuffers thoſe, becauſe they do not wound the honour of Chriſtianity, though they diſcover a remoteneſs from a ſtate of perfection. But they do not cuſtomarily fall into great ſins, for it ſeems not congruous to permit ſuch courſes commonly in any one which would diſgrace Religion, and make that deſpicable in the eyes of the world, which God hath deſigned in all Ages to honour. Since he hath delivered his Son to death, to preſerve the honour of his Law; it ſeems not to conſiſt with his wiſdom, to let thoſe who enjoy the fruits of his death, walk in a cuſtomary contempt of his Law. Neither can we think that God would permit that in a Believer, which is againſt the very eſſence of grace, though he may permit that which is againſt the beauty and accidental perfection of it.

3. 'Tis againſt the nature of the Covenant. In the Covenant we are to take God for our God, i. e. for our chief good, and laſt end. But a courſe of ſin is an adoration of the ſinful Object as the chief good, and laſt end, becauſe a man prefers the creature before God, and loves it ſupremely, contrary to the will of God. 'Tis eſſential for one in Covenant with God, to have an high valuation of God and his will. But a cuſtom of known ſins evidenceth that there is not a worthy and practical eſteem of God. How can any condition of the covenant conſiſt with a conſtant practice of ſin? How can there be faith where the precept is not believed? How can there be love if the pleaſure of God be not regarded? How can there be fear if his authority be wilfully contemned? How can there be a new heart when there is nothing but an old frame, and a diabolical nature. 'Tis a renouncing thoſe conditions upon which a right to heaven is founded. For a worker of iniquity walks in thoſe ways which are prohibited upon pain of not entring into that place of glory, and ſo doth wilfully refuſe the acceptance of the conditions on Gods part, and the performance of the conditions on his own part, which are neceſſary to Gods glory, and his own intereſt. 'Tis an invaſion of Gods right whereby he refuſeth God for his God and Lord, and ſets up himſelf as his own governour, an affecting vertually an equality with God, and independency on him, which in the common nature of ſin is vertually the ſame with that of the Devil, who ſinned from the beginning, and therefore a courſe in ſin, one that is born of God doth not continue in. Perhaps the Apoſtle in the Text might have ſome ſuch reſpect upon his oppoſing the Believers not committing ſin to the ſin of the Devil from the beginning, viz. ſuch a courſe of ſin whereby a Man declares as the Devil did, that he will be his own governour, as indeed in every courſe of ſin a Man doth practically declare.

4. 'Tis againſt the nature of our firſt repentance and converſion to God. True repentance is a breaking off iniquity by righteouſneſs, Dan. 4.27. a turning from ſin to holineſs, from our ſelves to God, from our own Wills to the Will of God; from every thing elſe as the chief good, and laſt end, to God as both theſe. Now though a particular act of ſin be againſt the watchfulneſs which attends repentance, yet a courſe of ſin is againſt the nature of it,**Taylor of repentance. pag. 188. the one is againſt the livelineſs of Repentance, the other againſt the life of it. A delightful walking in any known ſin, though never ſo little, is a defyance to God, and therefore contrary to the nature of converſion, and is a vertual embracing of all ſin whatſoever; becauſe he that in his ordinary walk in ſin hath no reſpect to the Will and pleaſure of God, though he knows it, and will not be reſtrain'd from his delight by any ſuch regard of God, would be reſtrain'd from no other ſin whatſoever, if he did conceive them as pleaſant, advantageous, and ſuitable to him as he doth that which is his darling. As he that breaks one point of the Law is guilty of all, James 2.10. becauſe he ſhews thereby a Will and Diſpoſition to break all, if the ſame occaſions were offer'd. So he that commits one known ſin wilfully, much more he that walks in a courſe of ſin, is guilty of all ſins vertually. For he would boggle at no temptations upon a reſpect to God, becauſe if a regard to God doth not prevail upon him againſt a courſe in one kind, it will not detain him from a courſe in all other kinds of ſin, if he come under the ſame circumſtances for it. Let me add this too, If he that offends in one point of the Law be guilty of all, i. e. as much delight and eagerneſs, as he hath in the breach of that one, it is to be ſuppoſed that he would have in the breach of all the reſt upon the former reaſon, can then ſuch a diſpoſition which is in every courſe of known ſin, be conſiſtent with the nature of repentance and converſion?

5. 'Tis againſt the nature of habitual grace, which is the principle and form of our Regeneration. If he doth not commit ſin becauſe the ſeed of God remains in him, then ſuch a courſe p. 92of ſin is againſt the nature of this ſeed; inconſiſtent with the birth of God; a crooked and perverſe Spirit in ſin is a ſign of a putrified Soul, a ſpot of a different nature from that of Gods Children; Deut. 32.5. They have corrupted themſelves, their ſpot is not the ſpot of his Children, they are a perverſe and crooked Generation; 'tis a ſtain peculiar to the Children of the Devil, not the Sons of God. A Trade in ſin is an evidence of a Diabolical Nature, 1 John 3.8. He that commits ſin is of the Devil. 'Tis not therefore conſiſtent with grace, which is a Divine Nature. The reign of ſin is inconſiſtent with the reign of grace, though the rebellion of ſin be not. 'Tis againſt the nature of Regeneration for ſin to guide our Wills, though it be not againſt the nature of it, for ſin to reſide in our fleſh. To walk after the fleſh, Rom. 8.1. is an inſeparable Character of a natural Man. The Apoſtle, Rom. 7. ult. had been complaining of the Law of his Members, the ſerving ſin with his Fleſh, he comforts himſelf with this, that he obeyed it not; and that they were in Chriſt, whoſe ordinary walk was as the Spirit led, not as the Fleſh allured.**Amyrant. in Joh. 8.9.John 8:9 And indeed every Tree brings forth fruit ſuitable to its nature. A Vine brings not forth Thorns; and he that hath the ſeed of God, is under an impoſſibility of bringing forth the fruits of ſin with delight, ſince he hath a Root of righteouſneſs planted in him.

1. 'Tis againſt the nature of a renewed underſtanding. A Regenerate Man hath a new light in his mind, whereby he hath a fairer proſpect of God, and a fouler of ſin. He was an enemy to God in his mind before, Col. 1.21. He had diſhonourable opinions and conceits of God and goodneſs, and honourable thoughts of ſin above its merit, he thought ill of the one and well of the other. But now he is renewed in the Spirit of his mind, Eph. 4.23. and he hath the Spirit of a ſound mind, 2 Tim. 1.7. His judgment is regulated by the Law of God, he judges of ſin as it is in its nature a tranſgreſſion of the Law. Can we imagine, that a Man reſtored to a ſound mind, and that hath his natural madneſs and folly cured, ſhould act after this cure as much out of his wits as before. If he hath his conſtant frenzies and madneſs as much as before, where is his cure.? Can any Man in the world act always againſt his judgment? though he may be overpowered by the importunity of others, or over-ruled by a fit of paſſion to do ſomething againſt his judgment; can you expect always to find him in the road of croſſing the dictates of his underſtanding? An unregenerate Man hath a natural light in his Mind and Conſcience, and ſo a judgment of ſin; but he hath not a judgment of ſin adequate to the object, he doth not judge of ſin in the whole latitude of it; he hath not a ſettled judgment of the contrariety of his beloved ſin to God. He looks not upon it in the extent of it, as, malum injucundum, inhoneſtum, inutile; if he looks upon ſin as diſhoneſt, he regards it as profitable; if neither as honeſt or profitable, yet as pleaſant; ſo that the natural light, which is in the underſtanding when it dictates right, is mated and over-ruled by ſome other principle, the pleaſure or profit of it, and ſwayed by the inherent habits of ſin in the Will. The Devil that works in them hath ſome principle to ſtir up, or dim this natural light, and caſt a miſt before the Eye; and ſo they direct their courſe according to that particular judgment which is befriended in its vote by ſenſe.

2. 'Tis againſt the nature of a renewed Will. Grace is the law of God in the heart, and is put in to inable us to walk in the ways of God; and ſhall it endure ſuch wilful pollutions in the Creature, when it is the end of its being there to preſerve from them? The Spirit is given in the Heart, 2 Cor. 1.22. ſent into the Heart, Gal. 4.6. the Law put into the Heart, Heb. 10.16. Since therefore there is an habit of grace in the Will, a Man cannot frequently and eaſily lanch into ſin, becauſe he cannot do it habitually, the remainders of ſin being mated with a powerful habit, which watches their motions to reſiſt them. Doth God put ſuch a habit there, ſuch a ſeed, an abiding ſeed to no purpoſe, but to let the Soul be wounded by every temptation, to be deſerted in every time of need? Grace is an habit ſuperadded to that natural and moral ſtrengrh which is in the Will. Man by natures ſtrength meerly, or with the aſſiſtance of common grace, hath power to avoid the acts of groſs ſins, for he is maſter of his own actions, though he is not of the motions tending to them; the Devil cannot force a Mans Will. And when grace a greater ſtrength comes in, ſhall there be no effects of this ſtrength, but the reins be as ſtiff in the hands of old luſt, and the Will as much captive to the ſinful habit in it as before? Grace being a new nature, it is as abſurd to think that a gracious man ſhould wallow in a courſe of ſin, as it is to think that any creature ſhould conſtantly and willingly do that which is againſt its nature. A gracious man delights in the Law of God, Pſal. 1.2. His delight is in the Law of the Lord, and in his Law doth he meditate day and night; if he delights in it, can he delight to break it? Do Men fling that which they delight in, every day in the Durt, and trample upon it, or rather do they not keep it choicely in their Cabinets? If it be alſo the Character of a good man to meditate in the Law of God, he muſt have frequent exerciſes of faith, reflections upon himſelf, motions to God which cannot conſiſt with a courſe of ſin Grace doth eſſentially include a contrariety to ſin, and a love to God in the Will. 'Tis a principle of doing good and eſchewing evil, and theſe being eſſential properties of grace, are eſſential to every regenerate man, and in every one. As a drop of Water, or one ſpark of Fire hath the eſſential properties of a great maſs of Water, or a great quantity of Fire; ſo every renewed man hath the ſame love p. 93to God, and the ſame hatred of ſin eſſentially, as the moſt eminent Saint, though not in degree, yea which thoſe in heaven have, though not in the ſame degree. As a ſpark of fire will burn, a drop of water will moiſten, though not in ſo eminent a meaſure. Now, upon the whole conſider whether is it poſſible to bare reaſon, that a regenerate man ſhould cuſtomarily do thoſe things which are againſt the eſſential properties of that which is in him, in his will, and doth denominate him a new Creature?

3. Propoſition. A regenerate man cannot have a fixt reſolution to walk in ſuch a way of ſin, were the impediments to it removed. Though unregenerate men may actually as to the outward exerciſe abſtain from ſome ſins, yet it is uſually upon low and mean conditions. If it were not for ſuch or ſuch an obſtacle in the way I would do ſuch and ſuch an act. This temper is not in a good man, he cannot have a fixed and determinate reſolution to commit ſuch an act, if ſuch bars were taken away. Such reſolutions are Common in unregenerate men; Jer. 44.25. We will ſurely perform our vows which we have vow'd to burn incenſe to the Queen of Heaven, and Iſa. 56.12. We will fill our ſelves with ſtrong drink, and to morrow ſhall be as this day, and much more abundant; we will have as merry a meeting as we had to day. The ſame character is aſcribed to ſuch an one, Pſal. 36.4. He deviſeth miſchief upon his bed. He ſets himſelf in a way that is not good. He ahhorreth not evil. He modells out his ſinful deſigns with head and heart, he ſettles himſelf as an army ſettles in their ground when they reſolve to fight, foreign He abhors not evil. He ſtarts not at ſuch motions, but by a Meioſis, he huggs and careſſeth them with a wonderful delight. Regenerate men fear to ſin, wicked men contrive to ſin. One would ſtarve it, the other makes proviſion for it. This temper cannot be in a Regenerate man.

1. 'Tis Diabolical. And ſo falls under that in the text, He cannot Commit ſin as the Devil doth. 'Tis a ſtain of the Devil, who is reſolved in his way of malice to God, and miſchief to man, but for the ſtrait Chains God holds him in; his reſolution is fixed, though the execution reſtrained. He goes about ſeeking whom he may devour, 1 Pet. 5.8. foreign to drink at one draught: Seeking both for an opportunity and permiſſion. Unwearied ſearches manifeſt fixed reſolutions. His throat is ready to ſwallow, if he had a morſel for it.

2. 'Tis a ſign of habitual ſin, a ſtate of ſin. This temper manifeſts that the will is habituated in ſin, though the hand doth not outwardly act it. The inherent power of ſin muſt be great, when a man is greedy to commit that, to which he hath no outward allurements, or when thoſe allurements are ballanced with contrary conſiderations; when he hath either no outward temptation to it, or the croſs impediments are as ſtrong, or ſtronger than the temptation. When men in the midſt of ſuch bars long for a temptation, it is ſuch a kind of deſire in one way, as the Creature hath in an other, for the manifeſtation of the the Sons of God, Rom. 8.19. For the earneſt expectation of the Creature waits for the manifeſtation, 'tis foreign a putting out the head to ſee if he can find any coming to knock off the fetters, not of his ſin, but of his forced morality. In this caſe take two men, one Commits a great ſin upon a temptation even as it were over-power'd by it, and had no thoughts, no inclinations before that temptation appear'd, which began firſt to ſpirit him. Another Commits a lighter ſin, or would fain Commit it upon a weak temptation, and many bars lying in the way, and his heart was hankering and thirſting for ſome opportunity to Commit it: which do you think really is the greater offence in point of heart and affection? The firſt appears blacker, but it is an invaſion; the other is really blacker becauſe it is an affection, and ſhews ſin to be rooted in the heart as its proper ſoil, wherein ſin delights to grow, and the ſoil delights to nouriſh it. The one ſhews ſin to be a ſtranger, and a thief, which hath waylaid him, the other evidenceth ſin to be an inmate and intimate friend. Such a man is not oblig'd to his will for his abſtinence from ſin, but to the outward hindrances; and the reſolving act of the will to Commit it, were thoſe impediments remov'd, is as real an act of ſin in the ſight of God as any outward act can be in the ſight of man, becauſe God meaſures the greatneſs of ſin by the proportion of the will allowed to it; therefore many ſins which may be little in our account may be greater in Gods account, than the ſeemingly blacker ſins of others, becauſe there may be a greater ingrediency of the heart and affection in them than in the other.

3. 'Tis againſt the nature of our repentance and firſt cloſing with God. Repentance is a change of the purpoſe of the heart, not to Commit the ſame iniquity again, nor any other, Job. 34.32. If I have done iniquity, I will do no more. 'Tis the property of converting grace to make the Soul cleave to the Lord with full purpoſe of heart, Act. 11.23. This is eſſential to it, though there may be ſome ſtartings out by paſſion and temptation. A Pilots intention ſtands right for the port, though by the violence of the wind he may be forced another way. It alters not his purpoſe, though it defer his performance. This purpoſe is a perpetual intent, Pſal. 119.112. v. I have inclined my heart to keep thy ſtatutes alway even to the end. It was an heart-purpoſe and inclination; It regarded all Gods ſtatutes, not for a fit, but perpetually, which he manifeſts by two words [alwaies even to the end] to ſhew that the perpetuity of it doth difference it from the reſolutions of wicked men, who may indeed have ſome fits to do good, but not a fixed purpoſe to cleave to the Lord; theſe flaſhy purpoſes are like the flight of a bird which ſeems to touch Heaven, and in a moment falls down to the earth; as Saul reſolved not to perſecute David, but we ſoon find him again upon his old game & purſuit. Where p. 94there is true grace, there is hatred of all ſin, for hatred is foreign. Can a man be reſolv'd to Commit what he hates? No. For his inward averſion would ſecure him more againſt it than all outward obſtacles. As this inward purpoſe of a good man is againſt all ſin, ſo more particularly againſt that which doth ſo eaſily beſet him. David ſeems in ſeveral places to be naturally inclind to lying, but he takes up a particular reſolution againſt it, Pſal. 17.3. I am purpoſed that my mouth ſhall not tranſgreſs. foreign I have contrived to way-lay and intercept the ſin of lying when it hath an occaſion to approach me. A good man hath not only purpoſes, but he endeavours to faſten and ſtrengthen thoſe purpoſes by prayer. So David, v. 5. [hold up my goings in thy paths, that my footſteps ſlip not. He ſtrengthens himſelf by ſtirring up a livelineſs in duty, and by avoiding occaſions of ſin, v. 4. [I have kept me from the paths of the deſtroyer. Whereas a wicked man neither ſteps out of the way of a temptation, nor ſteps up to God for ſtrength againſt it. Now if all this be true, that in converſion the heart hath a fixed reſolution for God and his ways, and that perpetually, againſt all ſin, and particularly againſt the ſin of our natural inclination, and all this backt with ſtrong cries, how can it have a fixed reſolution to Commit it, if the way were outwardly fair for it?

4. 'Tis abſolutely againſt the terms of the Covenant. God requires in that a giving up our ſelves to him, to be his people with our whole heart and Soul, as he gives himſelf to us with his whole heart. He will not be a Sharer of the heart with ſin, much leſs an underling to it. God will not indure a competitor in the affections. To ſerve God and mammon are inconſiſtent by the infallible Axiom of our Saviour, Luke 16.13. Now, as God cannot be true to his Covenant, if he had purpoſes againſt the articles of it on his part, ſo neither can we be true to our covenanting with him, if we have ſetled purpoſes of heart againſt the Conditions of it. Therefore the inſtability in the Covenant ariſeth only from the falſeneſs of the heart, Pſal. 78.37. Their heart was not right with him, neither were they ſtedfaſt in his Covenant. The iniquity of our heels may compaſs us about, and make us ſtumble in our walk, yet our fears of being out with God may receive no eſtabliſhment, Pſal. 49.5. Wherefore ſhould I fear, when the iniquity of my heels ſhall compaſs me about? Whether he means by iniquity the ſins of his ordinary walk, or the puniſhment of them, is all one. But yet if purpoſes of iniquity ſettle their reſidence in the heart, though we never act it by reaſon of obſtacles, 'tis a ſign we never ſincerely cloſed with God in Covenant, nor God with us. The very regards of iniquity in the heart put a bar to the regards of God towards us. It hinders all Covenant acts on Gods part, becauſe it is a manifeſt breach of it, Pſal. 66.18. If I regard iniquity in my heart the Lord will not hear me. foreign. If I have curiouſly and intently looked upon iniquity with pleaſure in my heart.

5. 'Tis againſt the nature of Regeneration. Regeneration is a change of nature and conſequently of reſolutions. A Lyon chained up hath an inclination to ravage, but a Lyon chang'd into the nature of a Lamb loſes his inclinations, with that change of his nature; ſo that it is as impoſſible a regenerate man can have the fixed and determinate reſolutions that a wicked man hath, as it is impoſſible that a Lamb ſhould have the ravenous diſpoſition of a Lyon; you know the Scripture makes the change as great. How can any man reſolve to do a thing againſt that law, which at the ſame time, he hath an habitual approbation of as holy, juſt and good? Againſt a law natural to him, viz. The law of the heart. If a delight in the Law of God be a conſtitutive part of Regeneration, then any ſettled purpoſe to ſin is inconſiſtent with Regeneration, becauſe ſuch a purpoſe, being a teſtimony of an inward delight in that which is contrary to the Law of God, cannot conſiſt with a delight in that which forbids what his heart is ſet upon.

4. Propoſition. A regenerate man cannot walk in a way doubtful to him without inquiries, whether it be a way of ſin, or a way of duty, and without admitting of reproofs and admonitions according to his circumſtances. This conſiſts of two parts.

1. He cannot walk in a way doubtful to him without inquiries, whether it be a way of ſin, or of duty. If the nature of converſion be an inclination of the heart to keep Gods ſtatutes always, even to the end, Pſal. 119.112. the natural reſult then will be an enquiry what are the ſtatutes of God which the Soul is to keep. A natural man, for fear of being diſturbed in his ſinful pleaſure refuſeth to underſtand the way of the Lord, and delights to be under the power of a willful darkneſs, Job. 21.14, 15. We deſire not the knowledge of thy ways; what is the almighty that we ſhould ſerve him? and what profit ſhould we have, if we pray to him? This unwillingneſs to know the ways of God ariſes from a contempt of the Almighty and his ſervice. They judged it not profitable to ſerve and worſhip God, and therefore were loth to receive any inſtruction, for fear any light ſhould ſpring up in them, by way of conviction, to diſturb them. Men love ſin, and therefore hate any knowledge which may deprive them of the ſweetneſs of it, Prov. 1 22. The Scorners delight in their ſcorning and fools hate knowledg. They delight in ſin, and therefore hate any knowledg which may check their delight. And this unwillingneſs to chooſe the fear of the Lord is the ground of their hating the knowledg of it, v. 30. for that they hated knowledge and did not chooſe the fear of the Lord. They are afraid to be convinced that the way of their delight is a way of ſin, they would have no gall in their Conſcience to imbitter the hony of their luſts. This hatred of knowledg is inconſiſtent with true converſion, becauſe converſion is an election or choice of the fear of God, and therefore cannot reſiſt any means tending to promote that which is choſen. 'Tis eſſential to true grace to inquire into the mind and will of God, to underſtand what is pleaſing to him, Job. 34.32. That which I ſee not teach thou me, if I have done iniquity I will p. 95do no more. Inform me in what I know not, & if I underſtand it is iniquity, which I have walked ignorantly in, I will do it no more. He will not return to folly when he ſhall hear what God the Lord ſhall ſpeak. 'Tis certainly incompatible to the new nature to act in a contrariety to God. Grace is always attended with an univerſal deſire to know his will, and pleaſure him in performing it; hence will follow an inquiry, what behaviour and what acts are moſt agreeable to him? John. 14.21. He that hath my Commandments and keeps them, he it is that Loves me. foreign. The Antitheſis is; He that hath no mind to have my Commandments, becauſe he would not keep them, hath no love to me. He it is [Emphatically,] excluſively, that is the man, and none elſe that Loves me. Now if a man be afraid of making inquiry into the lawfulneſs of a courſe he is wedded to, for fear his beloved object ſhould appear to be a ſin, 'tis a ſign he abſtains from what he knows certainly to be a ſin out of a ſervile fear, not out of a generous, Divine Love, a Principle as eſſential to the new nature, as fear is to an enlightned carnaliſt.

2. A Regenerate man cannot deſpiſe admonitions and reproofs, which would inform him and withdraw him from a ſinful courſe. If he be in the way of life that keeps inſtruction, then he that refuſeth reproof is in the way of death, Pro. 10.17. He is in the way of life that keeps inſtruction, but he that refuſeth reproof erreth. 'Tis put in a milder expreſſion, but if you obſerve the oppoſition, it amounts to the inference I make. So Prov. 15.9, 10. The Lord Loves them that follow after Righteouſneſs; correction is grievous unto them that forſake the way, and he that hates reproof ſhall dye. Here is a plain oppoſition made between them that follow after Righteouſneſs, which is the character of a regenerate man, who is therefore the object of Gods Love, and that perſon that accounts correction grievous and hates reproof, he is not one that follows after Righteouſneſs (to purſue is to embrace it) and therefore not the object of Gods Love, but the mark of death. So that it is impoſſible a righteous man ſhould hate reproof. Nay the hating of reproof, whereby a man might be informed of his duty, is a ſign not of a bare unregeneracy, but of one at the very bottom of it, wallowing in the very dreggs and mud of it fartheſt from the Kingdom of Heaven; one that ſcarce looks like a rational creature, Prov. 12.1. whoſo Loves inſtruction Loves knowledge, but he that hates reproof is brutiſh. Whereas Solomons wiſe man, which is a Regenerate man, will love the reprover for the reproofs ſake, and grow wiſer by inſtruction, Prov. 9.8, 9. Reprove not a ſcorner, leſt he hate thee; rebuke a wiſe man and he will Love thee, give inſtruction to a wiſe man, and he will be yet wiſer, teach a juſt man, and he will encreaſe in learning. Juſt men change their intentions upon a diſcovery of the ſinfulneſs of their way. And though it may not at the firſt aſſault of an admonition appear to be a ſin, yet it will check ſomewhat their violence in it. But where ſin hath a dominion, every check and diſcovery of it doth rather enflame than quench it, and the heart like a ſtream riſes the higher for the damm. Judas had an admonition from Chriſt that informed him of what wickedneſs he was about, and the danger of it, Mark 14.21. He pronounceth a wo againſt him. Compare this with Joh. 13.27, 30. when he gives him the ſop, which was at the ſame time he informed him of the danger, Satan entered into him, and he went more roundly to work to accompliſh it, he went immediately out. Obſerve by the way, That the Spirit of God enters into a mans heart often upon admonitions from friends, and the Devil alſo more powerfully upon the ſame occaſions than at other times. A good man cannot habitually hate the reprover. There is one example of a good man dealing hardly with a Prophet, for reproving him in the name of the Lord, 2 Chron. 16.10. Then Aſa was wroth with the Seer, and put him into a Priſon houſe; for he was in a rage with him, becauſe of this thing. And partly for the Judgment of war againſt him. But the Scripture gives an allay to it; For he was in a rage. He was in a paſſion, becauſe of the threatning and the plainneſs of the ſpeech, thou haſt done fooliſhly. To ſay ſuch a word to an inferior would ordinarily now a days ſwell many a profeſſor to a fury, much more a Prince. This very Propoſition will diſcover, that there are many more pretenders to a Regenerate ſtate than poſſeſſors of it, ſo ſtrangely is not only Humane Nature, but the Chriſtian Religion depraved among us.

5 Propoſ. A regenerate man cannot have a ſettled, deliberate love to any one act of ſin, though he may fall into it. Thus the Devil ſins, he loves what he doth. Though a good man may fall into a ſin, & even ſuch a ſin, which he was much guilty of before his Converſion and which he hath repented of, yet never into a love of it, or the allowance of any one act of it. For by Regeneration the Soul becomes like God in diſpoſition, and therefore cannot love any thing which he hates, whoſe hatred and love being always juſt, are unerring Rules to the love and hatred of every one of his Children. He can never account a ſin his ornament, but his fetter, never his delight, but his grief. I add this Propoſition, becauſe there may be a love of an act of ſin, where there is not a conſtant courſe in it: As a man that hath committed a murther out of revenge, may love afterwards the very thoughts of that revenge, though he never murther any more: And a man that hath committed an act of Adultery, may review it with pleaſure, though he never commit an act again. But a good man cannot. David is ſuppoſed to be inclined to the way of lying and diſſembling; though he might falter ſometimes, and look that way, and perhaps fall into it, yet never into a love of it; therefore obſerve, Pſal. 119.163. I hate and abhor lying; but thy Law do I love. A ſingle hatred would not ſerve the turn; but, I hate and abhor. I have not the leaſt affection to this of any, though I have the greateſt natural inclination to it. What was the reaſon? p. 96Thy Law do I love. There was another affection planted in his Soul, which could not conſiſt with a love to, or allowance either of the habit, or any one act of lying. A good man hath yielded his Soul up to the government of Chriſt, his affections are fully engaged; he cannot ſee an equal amiableneſs in any other Object, for he cannot loſe his Eyes again; his enlightened mind cannot be wholly blinded and deceived by Satan; he walks not by the inveiglements of ſenſe, but by the unerring Rule of Faith; ſo that though by ſome miſts before his Eyes, he may for a while be deluded, yet as he cannot have a ſetled falſe Judgment, ſo he cannot have a ſetled affection to any one act of ſin. 'Tis one thing for a City to ſurrender it ſelf to the Enemy out of affection, and another thing to be forced by them: Under a force they may retain their Loyalty to their lawful Prince. There may be ſome paſſionate approbations of an act of ſin. Jonah was an Advocate for his own paſſion againſt God, and made a very peremptory Apology for it, Jonah 4.9. I do well to be angry, even to the death. Yet if we may judge by his former temper, we cannot think he did afterwards defend it out of judgment, as he did then out of paſſion; for when the Lot fell upon him, Jon. 2.9, 12. he made no defence for his ſin, he very calmly wiſhes them to caſt him into the Sea. Where there is a paſſionate approbation, it cannot be conſtant in a good man; for when he returns to himſelf, his abhorrences of the ſin and of himſelf for it, are greater, as if by the greatneſs of his grief he would endeavour to make ſome recompence for the folly of his paſſion.

Obſerve by the way; A good man may commit a ſin with much eagerneſs, and yet have a leſs affection to it in the very act, than another, who acts that ſin more calmly; becauſe it may ariſe, not from any particular inclination he hath in his temper to that ſin, but from the general violence of his natural temper, which is common to him in that action. This ſeems to be the caſe of Jonah both in this, and the former act. But if a man be more violent in that act of ſin, than he is in other things by his natural temper, there is ground both for himſelf and others to think, that ſin hath got a great maſtery over his affections.

Peter ſeems to be a man of great affections, and of a forward natural temper; he was very haſty to have Tabernacles built in the Mountain for his Maſter, Moſes and Elias, and have reſided there. He haſtily rebukes his Maſter; he flung himſelf out of a Ship to meet our Saviour walking upon the water, and after his Reſurrection he leapt into the Sea to get to him: So that Peter's denying his Maſter was not ſuch an evidence of diſaffection to him, or love to the ſinful act he was then ſurpriz'd by, as it would have been in John, or any other Diſciple of a more ſedate temper. But this only by the way, as a Rule both to judg your ſelves by, and to moderate your Cenſures of others. And conſider, That ſuch acts of ſin are not frequent. The violence of a mans temper, if godly, cannot carry him out into a courſe of ſin, or a love to any one act. As a wicked man may hit upon a good duty, and perform it, but not out of a ſettled love to God, or habitual obedience to his Law; ſo a good man may by ſurprize do an evil work, not out of obedience to the Law of ſin, or any love to the ſin it ſelf. What conſiderations may move a wicked man to a good duty, may in ſome reſpect move a good man to a ſinful act; yet it is not to be called a duty in the one, no more than it is to be called a ſin in the other of the ſame hue, of the ſame hue I ſay, with that in a natural man.

6 Propoſition; A regenerate man cannot commit any ſin with a full conſent and bent of will. A man may conſent to that which he doth not love. Hereby I diſtinguiſh it from the former Propoſition. I mean not, that he cannot commit any ſin wilfully as ſin, for ſo I believe no man doth; it being againſt the nature of the creature to do evil, as evil formaliter, but under ſome other notion of it. Some conſent of the will I do acknowledg, becauſe the will as well as the other faculties, is but in part regenerate; as there is not a triumphant light in the underſtanding, ſo neither is the grace of the will at preſent triumphant, but militant; yet it may be rather called the will of ſin, than a mans own will. Sometimes a good man is by ſome ſudden motion hurried on to ſin, before he can conſult law and reaſon, before he hath his wits well at liberty, before he can compare the temptation or ſin with the prohibition of it by the Divine Law. But generally there is a reſiſtance in him, as well as a provocation in ſin; for the two contrary principles exert themſelves in ſome meaſure. Grace reſiſts, and ſin provokes: Whereas another that hath no grace, ſins with a full conſent, becauſe he hath no ſpiritual reſiſting principle in him; for he is fleſh, and not ſpirit, and whatſoever is born of the fleſh is fleſh, and wholly fleſh. There is a reſiſting indeed in a natural man, but it is a reſiſtance of natural light, not of grace, a reſiſtance not of the Will, but of the Conſcience; the Will is bent to ſin, but natural Conſcience puts rubs in the way. Neither is this reſiſtance in ſpiritual ſins (which is the greateſt character I know, whereby to diſtinguiſh a reſiſtance of natural Conſcience, from a reſiſtance by a principle of grace) which natural Conſcience doth not ſo much trouble it ſelf about, as not having light without a ſpiritual illumination to diſcern them; but only in groſs ſins, ſuch as are condemned by common reaſon; ſo that if he hath any reſiſtance, it is not in the will of the man, but the will of his Intereſt, will of his Credit, or the will of his Conſcience; not in the rational will complying with, and delighting in the will of God.

A regenerate man cannot commit any ſin with

1. An habitual Conſent; becauſe he hath a principle of grace within him which oppoſes p. 97that tide of nature which did forcibly carry him down before. This oppoſite principle doth remain, though the preſent oppoſition may not be diſcerned by reaſon of the prevalency of the temptation: As in a Room warm'd by a fire in Winter, there is a principle in the Air doth reſiſt that heat, and reduce it after the fire is out to its former rawneſs and coldneſs. A renewed man being paſſed into another nature, it cannot be ſuppoſed he can do any thing with an habitual bent of will againſt his nature. Grace hath put a ſtop to that. Paul diſtinguiſheth himſelf from ſin in the acts of it; 'Tis not I, or my will, but ſin, Rom. 7.20. Now if I do that I would not, it is no more I that do it, but ſin that dwells in me. foreign ſignifies to perfect and compleat a work, to work induſtriouſly and politely. Had I my will, I ſhould not do thus. There is a divorce made between the will and ſin, ſo that ſin acts upon a ſingle ſcore, now, 'Tis no more I; a divorce is made between my will and ſin. The Law of Sin is therefore called a Law in the members, not of the members; a Law found working there, v. 21. I find a Law in my members; I did not enact it, I placed it not there, I conſent not to its being there; but there I find it, and know not how to be rid of it, but it ſhall never have my will. But the Law of grace is called a Law of the mind, not in the mind; a Law which is ſettled there by the conſent of the Soul, and to whoſe Soveraignty and Guidance it yields it ſelf. The Law of ſin is in the members; the vigor of it is ſeen in the inferiour faculties of the Soul, not in the higher, the mind and will; 'tis a Law impoſed upon me, not imbraced by me; a Law of diſturbance, not of obedience; a Law that troubles me, doth not delight me, v. 21, 22. It reſides as an Enemy warring, but hath no intimacy with me as a friend, v. 23. yet it is an Enemy driven to the out-works, to the members: So that where all this is, you cannot ſuppoſe an habitual conſent to ſin, when the will is formed into another nature. As the will of the wicked is poſſeſſed by habits of ſin under the reſtraints from it, ſo the will of the godly is poſſeſſed by habits of grace, even under the rape of a prevailing temptation.

2. Nor an actual conſent both antecedent and conſequent. The Intereſt of ſin may ſeem to be actually higher and ſtronger in the Soul than the Intereſt of God, though this latter is habitually ſtronger than the Intereſt of ſin. Though there may be an antecedent delight in the motion, a preſent delight in the action, yet there is not a permanent conſequent delight after it; yet the two firſt are rare. 'Tis ſeldom that a renewed Soul and ſin do ſo friendly conſpire together without any ſpiritual reluctancy. Suppoſe he may have by the ſuſpenſion of grace, a whole actual conſent of will to one particular ſin, upon ſome ſtrong provocation, yet he gives not up himſelf to the will or way of that ſin. He is only under a temporary, not a perpetual power of it. As a man in a fight may by a fall be under the power of his Enemy, yet in the ſtruggle get up again, and reduce him to the ſame neceſſity. Though there be not an expreſs diſſent at the motion, nor in the action, yet there is alwaies after; for it is as much againſt the terms of the Covenant to have a perpetual delight in any ſin committed, as to commit it often, becauſe this delight in it is an approbation of it, and every act of delight, is a new act of approbation, and conſequently a recommiſſion of it, and a making a mans ſelf a perpetual acceſſary to that firſt act.

1. Sometimes he hath an antecedent diſſent. A renewed man is troubled and diſpleaſed at the firſt motion to a ſin; he is ſometimes troubled that any ſin ſhould ſo much as ask him the queſtion to have entertainment in him: 'Tis ſo many times with a natural man, much more with a regenerate man; yet afterwards that diſplicency abating, the ſin creeps upon him by degrees, and enſnares him. Paul had an act of will againſt that which he did, before he did it; he did that which was preceded by an act of his will nilling it, as there was an act of his will, for the doing good preceding his not doing it, Rom. 7.19. The good that I would, I do not, but the evil which I would not, that I do. The act of his will was preſent, v. 18. To will is preſent with me, I have that ſtanding in a readineſs to do good; but the executive power is at a diſtance, I know not how to have it. But how to perform that which is good I find not. He ſpeaks as a man that was ſearching for ſomething which he had a great deſire to find, and could not meet with it. Many times a good man is tyred out with the importunity of a temptation, and is fain to fling down his weapons, and ſink under the oppreſſion, till he receive a new recruit of ſtrength by exciting and aſſiſting grace.

2. Sometimes concomitant, in the very commiſſion of a ſin. Peter ſeems to have had ſome reſiſtance in the very act of denying his Maſter. The Spirit of God blew up ſome ſparks of ſhame in him at that very time; for after the very firſt denial, he went out into the porch, Mark 14.68. By his retirement he diſcovers ſome willingneſs to have avoided a further temptation. There is many times an exerciſe of diſpleaſure againſt it, while a man cannot avoid it, Rom. 7.15. That which I do, I allow not; that which I hate, that I do. I hate it even while I do it, and my hatred is excited againſt it, in the very act; he means it of ſins of infirmity. The Seed of God in the heart cannot conſent to ſin, but will many, times in the very acting of it be ſhewing its diſpleaſure, weakly or ſtrongly againſt it. As a Needle touched with a Loadſtone, if it be diſturbed in its ſtanding to the North-pole, will ſhake and tremble while the impediment is upon it**Smith o… the Creed.. Some demurrers were made in Peter's heart, but fear over-ruled the plea; and it is probable his heart was not wholly aſleep even in the very act; elſe it is not likely he ſhould have been ſo ſuddenly rouzed. There is a voice in him. Grace ſpeaks for God, but it is over-ruled and oppreſt by a temptation; p. 98there are ſome pull-backs, ſome ſpiritual whiſperers even when it preſſes hard. Why art thou caſt down my Soul? Pſal. 43.5. There is the carnal part ſtirring in diſtruſt: Hope thou in God, there is a ſpiritual part riſing in Faith. A neat perſon may by ſtumbling he bemir'd in a dirty hole, but while he ſtumbles, there is a natural impetus, which endeavours to keep him upright; and if he doth fall, he ſtruggles till he be delivered. But when a Swine falls into a puddle, he lies grunting with pleaſure, and grumbles at any that will drag him out. Which leads me to a third thing.

3. But there is always a conſequent diſſent after the fall. He hath many rebukes in his Conſcience; whereas a natural mans ſin is brought up and nurtur'd with him, Eccleſ. 5.…. They conſider not that they do evil; they lay it not to heart, eſpecially if it break not out in ſome foul and notorious manner. A renewed man is diſpleaſed at the very firſt motion that clambered up into his heart to entice him to his ſin; not only the fruit, but the root that bears it is odious to him, Pſal. 51.5. Behold I was ſhapen in iniquity. By the ſame reaſon that he directs his hatred to the ſin of his Nature, by the ſame reaſon he will do it to the firſt motion that immediately brought forth that bitter fruit; which a natural man doth not. 'Tis the character of a wicked man to rejoyce that he hath done evil, Prov. 2.14. which I think is never found in a renewed man; for this is indeed to be under the power of Satan, and like their Father the Devil. But he condemns what he hath committed; and the greater his delight in it, the greater will his abhorrency be of it, and the more earneſt his cry to be rid of his burden. When he comes to ſee what contrariety there was in his act to the Law of God, it is impoſſible but his heart ſhould ſmite him. It cannot be, but that delight in the Law of God, which is a conſtitutive part of a regenerate man, Rom. 7.22. muſt revive, when the weights which did ſuſpend it are removed, and according to the degrees of his revived delight there will be ſuitable degrees of diſpleaſure with what was contrary to the object of it; for ſince a delight in the Law of God is eſſential to a renewed nature, that delight muſt needs produce an averſion from every thing contrary to that Law, otherwiſe it is not a delight: If there be not ſuch workings after a review of ſin, I dare pronounce that ſuch a man is not regenerate. But how long he may lie in a ſin, without acting conſideration about it, I cannot determine. He muſt needs have torment in his Soul, and a high diſaffection to his ſin, and himſelf for it, becauſe upon a review he cannot but ſee how unlike to God it hath made him; how much it hath defiled his Soul, and impaired the Divine Image. No diſeaſe can be more grievous to the body than a ſin fallen into is to the new nature; it grieves and pains the new creature, which is reſtleſs till it be rid of the diſeaſe; the new nature is a tender thing. Though he be aſſured of its pardon, he is in anxiety till he finds it purged, Pſal. 51.7. Purge me with Hyſſop, and I ſhall be clean. David had been aſſured of the pardon of his Sin by Nathan; that would not quiet him, as long as the filth remained; he would not only have the guilt removed, but the ſtain waſhed off; as a man fallen in the dirt is deſirous not only to be raiſed up, but to be waſhed clean from any remainders of the mire. A good man hath a diſquietneſs in his heart, and is as much troubled at his ſin, as at a ſtinking wound, or a loathſom diſeaſe, Pſal. 38.5, 6, 7, 8. and his ſorrow is continually before him, v. 17. He is more diſpleaſed with that ſin, than he is pleaſed at preſent with all the grace he hath. David's ſin was ever before him, Pſal. 51.3. Peter brought forth no other fruit immediately after the review of his ſin, but ſorrow, and exerciſed more grief for that, than he did joy at the preſent, for the not failing of his Faith; as a man is more troubled with a pain of the Tooth, or a fit of the Gout, than pleaſed with all the health in his vital parts, which is far greater than his pain. Here then is a difference; Regenerate men have pain in their ſins, natural men pleaſure; the one is aſhamed of his ſin, the other at beſt but aſhamed of his diſcredit; he condemns himſelf for it with ſo much ſeverity, rips his heart open before God, that if a wicked man ſhould hear him praying in his Cloſet after ſome ſin, he would think he did belye himſelf, or elſe that he were the vileſt Villain in the world. He will ſtudy no excuſes, and preſent no pleas to God for his ſin. If he hath not ſtrength to conquer it, he hath a voice to cry againſt it: Prayers are doubled; one Meſſenger goes to Heaven upon the heels of another, and ſo moderation, which was in his requeſts before, is turn'd to an unſatisfied importunity. So that you ſee, there is not a plenary conſent of will, but the diſſent is habitual and actual, if not antecedent or concomitant, yet alwaies conſequent.

What then doth the regenerate mans ſin ariſe from? It ariſeth

1. Either from a ſtrong paſſion, which many times bears down the bars both of grace and reaſon. That is not wholly voluntary which is done by the prevalency of paſſion, which ſuſpends the determination of the underſtanding, and conſequently the regular and free motion of the Will. Such was the accuſation of God in his Prophet, which David was guilty of, Pſal. 116.11. I ſaid in my haſte, all men are liars. I ſaid, 'tis true, all men are liars, even the Prophet too, but it was in my haſte. And in his haſte he accuſeth God of the breach of his promiſes, Pſal. 31.22. I ſaid in my haſte, I am cut off from before thy Eyes. God hath either forgot his promiſe, or changed his reſolutions, for not one of them will be made good unto me. It was a paſſion in Moſes which made him guilty of that act of unbelief, that coſt him his excluſion from the land of promiſe, Num. 20.8, 10, 11, 12. God commands him to uſe his Tongue, not his Rod on the Rock; but the paſſion the p. 99good man was in by the provocation of the people, tranſported him beyond his bounds. Peter's heart was not ſo full of courage as of Loyalty, his Zeal was put out of countenance by his fear. A ſtrong fit of paſſion may make a man, as good and meek as Moſes, fling away both the Tables of the Law, which otherwiſe would be as dear to him as the Apple of his Eye.

2. From inconſiderateneſs. There cannot be a full conſent of Will, where a deliberate judgment doth not precede. Many a man, through an inconſiderate indulging his appetite, eats that meat which foments his humors into ſome dangerous diſeaſe. Sin creeps upon a good man when the livelineſs and activity of his Spirit in former duties is in a ſlumber; but another hath as great inclinations to ſin, when his underſtanding is in its ſtrength. Peter had the grace of faith, but he fell into his ſin for want of acting it; upon his repentance, it is ſaid, Luke 22.6. And Peter remembred the words of the Lord. He had forgot Chriſts words, and that made him forget himſelf and his Maſter in that act of ſin. If our Saviour had caſt his Eye upon Peter, and excited his ſlumbering grace before the Maid had ſpoken to him, he might have prevented Peter's fall as well as afterwards recovered him. If God had ſent Nathan with a meſſage to David, when his corruption began firſt to put on its Arms, to have ſhewed him the vileneſs of his intentions, and excited him to a ſtout reſiſtance, he might have prevented the loſs of his innocency, as well as reſtor'd him after it had lain in the duſt ſo long. David might have kept his ſtanding, and diſmiſt thoſe inclinations, as he did his inconſiderate deſign of murdering Nabal and his family upon Abigail's admonition, for which he bleſſeth God, 1 Sam. 25.32, 33. In ſhort, The motion of a regenerate man to ſin is violent, like a ſtone upward, the motion of an unrenewed man is natural, like a ſtone downwards. The Godly are violently purſued, but the wicked fottiſhly infatuated by a temptation.**Greenham. And certainly when the ſtrength of the paſſion is abated, and the free exerciſe of reaſon recovered, there will be the exerciſe of grace again; for it is not conceiveable, that the habit of grace and repentance ſhould be without the actual exerciſe of it, when the impediments are removed, and an occaſion preſented; ſo that he that doth not recover himſelf to his former exerciſe, never had this true ſeed of God infuſed into him.

7 Propoſition. Though a regenerate man may fall, and ſin have a temporary dominion, yet he recovers out of this ſtate, and for the moſt part returns to his former holineſs, and an increaſe of it, though not always to his former comforts. There are none whoſe ſins are recorded in Scripture, but there are ſome evidences of their repentance for it, or the acting the contrary grace. Davids ſin was groſs, and his repentance remarkable; he was more tender afterwards in point of Blood, 2 Sam. 23.16, 17. when he deſired Water out of the Well of Bethlehem, and it was brought him by three valiant men with the Jeopardy of their lives; he would not drink it, becauſe it was the Blood of the men that ventured their lives to ſatisfy his curioſity. Peters repentance is eminent, his affection is hot, for the truth of which he could appeal to his maſters omniſciency, John 21.17. Lord thou knoweſt all things, thou knoweſt that I love thee. His courage is illuſtrious in aſſerting his Maſters honour in the face of the greateſt dangers, in which exerciſe you find him the Foreman of that Jury of the 12 Apoſtles before every Aſſembly, Acts 2.3.4.5. &c. Though Abraham had diſcovered a diſtruſt of God in Pharaohs and Abimelechs courts, yet his faith afterward in his readineſs to ſacrifice Iſaac, was as glorious as his unbelief had been baſe, which gave him the title of the Father of the faithful. Noah who was drunk, and thereby expoſed to the deriſion of his Son, could not ſo well have curſt him, had he not abhorred the ſin as well as the reproach. And Lot, whoſe righteous Soul was vexed with the filthineſs of others, could not have a leſs vexation at his own when he came to know of it. Thoſe that affirm that mortal ſins expel grace, yet doubt whether they expel the gifts of the Spirit, one end whereof ſay they, is to render the Soul pliable and flexible to the motions of the Spirit.**Suarez: de Gratia. lib. 11 c. 3. num. 10, p. 415. If they do not expel the gifts, I know not why they ſhould expel the grace which is under the manutenency of the Spirit of God in a particular manner. The Spirit luſts againſt the fleſh, as well as the fleſh againſt the Spirit, and the luſting of the Spirit will prevail as well as the luſting of the fleſh, and more, Gal. 5.17. All natural things that are removed out of their proper place, are reſtleſs till they are reduc'd to their right ſtation. A good man is as Water, that though it be turned into a Maſs of Ice, wholly cold in the ways of God, yet ſtill there is a principle in him, (as there is in Ice) to return to his former form, figure and activity, upon the warm eruptions of the Spirit of God. There is a powerful voice behind him that brings him back, when he turns either to the right hand or to the left from the ways of God, Iſa. 30.21. By virtue of this ſeed within him, and the Spirit of God exciting it, that word which comes home to the Soul after a ſin, becomes efficaciouſly melting, and raiſes up ſprings of penitential motions, which could not ariſe ſo ſuddenly were the ſpiritual life wholly departed. For a man that hath no habit of grace in him, cannot ſo ſuddenly concur with Gods propoſals, and exerciſe a repentance. In ſuch an one we ſee firſt a ſtupefaction of mind, and an unaptneſs to faith, no motions of a true repentance, though ſome preparation to it. But with a regenerate man it is otherwiſe. David being admoniſht by Nathan was ſtruck to the heart, and Peter preſently upon our Saviours look melted into tears. Their grace, like tinder, took fire preſently upon thoſe p. 100ſmall but powerful occaſions; though it did not act at the time of their ſin, yet it had an aptneſs to act upon the removal of the impediments. Though Jonah ſeems to caſt off all regard of God and his command, yet upon the firſt occaſion in the Whales Belly, he brings forth excellent fruits of faith in a moment. Jonah 2. Grace in an inſtant upon the firſt motion of the Spirit will riſe up, and take its place from whence it ſeems to be depoſed. As a natural man under ſome ſting of Conſcience, and flaſh of a lightning conviction, may be reſtrained from ſin, yet his natural inclination to it remains, though ſuſpended at the preſent, and may be carried the quite contrary way, as the ſtream of a river by the force of the Tide is turned againſt its natural current, yet ſlides down its channel with its wonted calmneſs upon the removal of the force; ſo a good man under the violence of ſome luſt hath not his new nature changed, though at preſent it is reſtrain'd by an extrinſick force; ſo that as the one upon the taking off his conviction, returns to his ſin, ſo the other upon the removal of his fetters, returns to his holineſs with a greater ſpirit and delight. A wicked man may ſometimes do a good action, but he continues not in it. As a Planet is ſometimes retrograde, but ſoon returns to its direct courſe. When their Conſcience pinches them, they awake out of their trance. So a good man may ſin through infirmity, but he will revoke it by repentance. The ſeed of God remains in him as the Sap in the Root of a Tree that recovers the leaves the next return of the Sun at the ſpring. He may ſink by nature and riſe again by grace; but the Devil, who ſinned at the beginning, fell and never roſe more.

Ʋſe of Examination.

If you find your ſelves in theſe caſes, in a courſe of known ſin, reſolution to commit it, were it not for ſuch bars; unwillingneſs to know Gods pleaſure and injunction, deſpiſing admonitions and reproofs, a ſettled love to it, a full conſent of Will without any antecedent, concomitant or conſequent diſſent, tumbling in it without riſing by repentance, a circle of ſinning and repenting without abhorrence of ſin; you may conclude your ſelves in an unregenerate ſtate, you ſin like the Devil, who ſinned from the beginning.