A Little Cabinet, Section 20
The Nature of ſin. The Springs or Riſe of ſin. The ready way to mortifie ſin.
FIrſt of the Nature of ſin.
Although ſin hath but one nature, yet it hath ſeveral names; in every ſin we take from God, and add to another thing. Sin is the tranſgreſſion of the Law, and not believing and obeying the Goſpel: ſin defiles a man totally, it begins at the underſtanding, and ſo to the will and affections: ſin robs a man of the Image of God, of the preſence of God. Sin was the firſt founder of hell, and laid the firſt ſtone thereof. And yet, moſt of this is but the effects of ſin: the eſſence muſt needs be much more abominable. Hence ſin is called poyſon, and ſinners Serpents. Sin is called vanity, and ſinners dogs. Sin is called mire, and ſinners ſwine: the leaſt ſin virtually more or leſs, contains in it the nature of all ſin; no ſooner did one ſin ſet upon Adams heart, but he had all ſin in him; every ſin doth put God upon complaining, Chriſt upon bleeding, and the Spirit upon grieving, and the ſoul a mourning: many ſin by omiſſion and commiſſion, at one and the ſame time, and yet know of neither: the more there is of the will in the acting of ſin, the greater the ſin is. Some ſins of omiſſion may exceed ſome of commiſſion; the more deliberation, and the weaker temptations any hath, and yet ſinneth, the greater the ſin is.
Many a man is full of ſinful corruption, but ſhew it not for want of occaſion. No ſooner did one ſin ſeize upon Adams heart, but he had all ſin in him.
How ſin creeps up, and gets head in us.
SAtan firſt tempts us to be ſtrange one to another, and then to divide, and then to be bitter and jealous, and then to bite and devour one another: again, haſty and froward words begets anger; anger being kindled, begets wrath; wrath ſeeketh greedily after revenge. See Prov. 17. 14. Sin is of an incroaching nature, it creeps on the ſoul by degrees, ſtep by ſtep: David gave way to his wandring eye, and ſo fell into the ſins of murder and adultery: again, Satan will firſt draw a ſoul to be unclean in his thoughts, then in his looks, then in his words, and then in deeds; he will firſt draw a ſoul to look on the golden wedge, and then to love the golden wedge, and then to handle the golden wedge, and then to gain the golden wedge. Again, he will draw a ſoul, firſt to have low thoughts of Scripture and Ordinances, and then to ſleight Scripture and Ordinances, and then with the Ranters and Quakers to caſt off Scripture and Ordinances: Again, if we give way to ſinful motion it will be great, vain thoughts, and vain thoughts will beget idle words, and idle words will beget petty oaths. Sins of omiſſion do alſo open the door, and make way for ſins of commiſſion: and again, fearfulneſs and timerouſneſs doth ariſe from weakneſs and feebleneſs, and weakneſs and feebleneſs doth ariſe from unbelief or incredulity; the beginning of ſin is oft by the Devils ſuggeſting evil thoughts: evil thoughts cauſe delight, delight conſent, conſent engendereth action, action cauſeth cuſtom; ſo one ſin draweth on another: grant a little and a great deal will follow. Sin is ill in the eye, worſe in the tongue, worſer in the heart, but worſt of all in the life: there are three waies how Satan comes into the Soul to cheat it. Firſt as a ſubtile Serpent in evil thoughts. Secondly, as an Angel of light, in lying Prophets and evil ſpirits. Thirdly, as a roaring Lyon, in Perſecutors.
Of the great danger of ſmall ſins.
OUR Father Adam for eating an Apple: one would account it a ſmall matter to eat an Apple: Yet what miſery did that bring? It did ſlay our Father, and deceive our Mother, cheated and almoſt undone all our Brethren, defiled our Siſters, wounded our children, and plundred all our kindred to the skin, and left them as poor as Job.
The ſin of Angels was but a ſmall ſin, only one ſin, and but a ſin in thought too, not in action; yet for this they were caſt out of heaven.
One would think it but a ſmall ſin for David to number the people, yet how many thouſands did God take away by the plague for that ſmall ſin?
It is true, in one ſenſe there is no little ſin, becauſe there is no little God to ſin againſt. One would think it was but a ſmall thing for Ʋzza to put his hand to uphold the falling Ark; yet for this the Lord ſmote him that he dyed.
For one ſmall ſin of Moſes, for neglecting to circumciſe the child, for the bare omiſſion of that, the Lord met him, and would have killed him, Exodus 4. 24.
The ſame Moſes for one unadviſed ſpeech muſt die in the wilderneſs, and not go into Canaan, Num. 20. 10. Palm 106. 33.
Now there is great danger in ſamll ſins, for theſe four reaſons.
1. Becauſe they be committed with more complacency and leſs reluctancy.
2. A man is apt to commit ſmall ſins with more ſecurity and leſs penitency.
3. People are apt to run into ſmall ſins with more frequency.
4. One ſtab at the heart with a pen-knife will kill a man.
One little leak in a ſhip may ſink it.
And one little ſin unrepented of will damn a ſoul, &c.
Of the miſchief brought upon many for one ſin.
ONE ſin caſt Adam out of Paradiſe, and the Angels out of heaven: Annanias and Saphira for one lye were ſtricken dead; ſo was Ʋzza for once touching the Ark: One ſin brought miſery upon Eſau for ſelling his birth-right, and David for Numbering the people; the ſin of Saul, his ſin being but one, and that of omiſſion too, in not killing
Agag the King of the Amalekites, he was utterly caſt off by the Lord for the ſame, though he was his annointed and choſen ſervant before. I have lately read in a Book of Mr. Thomas Brooks, of the miſchief brought upon many precious men for one only ſin, viz. One ſin tript up the heels of Noah, the moſt righteous man then in the world: One ſin caſt down Abraham, the greateſt Believer in the world: One ſin threw down David, the beſt King in the world: One ſin caſt down Paul, the greateſt Apoſtle in the world: One ſin threw down Sampſon, the ſtrongeſt man in the world: Another caſt down Solomon, the wiſeſt man in the world; And another Moſes, the meekeſt man in the world: And another ſin caſt down Job, the patienteſt man▪ in the world.
What hurt ſin doth a Saint.
IT is not falling into the water that drowns, but lying in it; ſo falling into ſin ſinks not thy ſoul, but living in it: we can ſtay no more from ſinning, without the reſtraining grace, then the Heart from panting, and the pulſe from beating: Sin may break a Chriſtians Communion, but not his Union with God.
God had one ſon without corruption, but no ſon without correction; he had one ſon without ſin, but no ſon without ſorrow: Sin will coſt a Chriſtian more grief, ſorrow, heart-bleeding, and ſoul-breaking, before conſcience will be ſatisfied, and comfort reſtored, and evidences cleared, and pard on in the Court of conſcience ſealed: For God is as ſevere in puniſhing, as he is gracious in pardoning, his houſe of correction is his School of inſtruction; Sin doth make God look ſeverely, and chide bitterly, and ſtrike heavily, even where and when he loves dearly. Iſaiah 59. 2. Your ſins have hid his face from you, that he will not hear. Pſalm 89. 32. Then will I viſit their ſins with a rod. Ver. 33. Nevertheleſs my loving kindneſs will I not take from them, nor ſuffer my faithfulneſs to fail.
Many would fain be rid of their ſufferings, that would not at all be rid of their ſins; Sin and ſhame are inſeparable companions, and ſin and puniſhment are linked together; if thou wilt be ſinful, thou muſt be miſerable. One little miſcariage doth in the eye of the world over-ſhadow all a Chriſtians graces, as one little cloud doth overſhadow the whole body of the Sun.
The ready way to mortifie ſin.
1. SHun the occaſions of ſin, for that man ſhall be a ſlave to ſin that will not flie the occaſions of ſin; it is impoſſible for that man to get the victory over ſin, that ſports and plaies with the occaſions of ſin. I have read of five men that were ſtudying what was the beſt way to mortifie ſin. The Firſt ſaid, to meditate of Death; the Second ſaid, to meditate of Judgement; the Third ſaid, to meditate on the Joyes of Heaven: the Fourth ſaid, to meditate on the Torments of Hell: the Fifth ſaid, to meditate on the blood and ſufferings of Jeſus Chriſt: and certainly the laſt is the ſtrongeſt motive of all to mortifie ſin; that ſoul that doth this, Iſa. 62. 4, 5. ſhall no more be called forſaken, for the Lord will rejoyce over him, and be a well-ſpring of life unto him, and make his abode with him, and turn his ſighing into ſinging, and his trembling into rejoycing, and his priſon into a Paradiſe; then the ſoul will break forth, and ſay in theſe or the like words, O bleſſed be God for Jeſus Chriſt, bleſſed be his name for that precious blood that hath juſtified our perſons, and quieted our conſciences, and ſcattered our fears, and anſwered our doubts, and given us the triumph over ſin, hell and death; who is he that condemneth? it is Chriſt that died: this made Paul, Rom. 8. 33. to the 38. cry out, victory, victory; he lookt upon all the enemies, and ſings it ſweetly out, ſaying, Over all theſe we are more then Conquerors: in a word, from Chriſt alone we have ſtrength to perform any duty, to exerciſe any grace, to ſubdue any luſt, to reſiſt any temptation, to bear any affliction. John 15. 5. Without me ye can do nothing; nay Paul goes further, 2 Cor. 3. 5. We of our ſelves are not ſufficient to think a good thought, but all our ſufficiency is from God. Iſa. 45. 24. Chriſt is made unto a Believer righteouſneſs and ſtrength: now if we want Faith in Chriſt, we want righteouſneſs by way of acceptation, and we want ſtrength by way of aſſiſtance: Surely the mercy of God is the moſt powerful argument to perſwade a ſoul from ſin. Pſalm 26. 3, 4. For thy loving kindneſs is before mine eyes, and I have walked in thy truth. So Joſeph, Gen. 39. 9. How can I do this great wickedneſs, and ſin againſt God? his ſoul being taken with mercy, was not moved with his miſtreſſes impudency. 1 Iohn 3. 3. He that hath this hope in him doth purifie himſelf as he is pure. Mich. 7. 19. He will ſubdue our iniquities, and caſt all our ſins into the depth of the Sea. Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the fleſh, ye ſhall live. Heb. 9. 14. How much more ſhall the blood of Chriſt, through the eternal Spirit, purge our conſciences from dead works to ſerve the living God? Surely, ſurely, if the bowels of mercy do not melt, win and draw us, Juſtice will be a ſwift witneſs againſt us: all divine power and ſtrength againſt ſin, flows from the ſouls union and communion with Chriſt; it is only Faith in Chriſt that binds the ſtrong man hand and foot; it is only Faith in Chriſt that makes a man triumph over ſin, Satan, hell and the world: And that ſtops the iſſue of blood, that makes a man ſtrong in reſiſting, and happy in conquering, ſo that ſin alwayes dies moſt, where faith lives moſt; ſo that we muſt get up Goſpel principles, if we would keep up Goſpel practices:
Quere. We read in the Bible of many over head and ears in ſin, and yet at laſt became great Saints. I pray how came thoſe to mortifie their ſin?
Anſw. We read of their miſery, and alſo of their recovery, in many Scriptures: I will inſtance in one that ſpeaks the ſum of all the reſt, as to the way how to mortifie ſin; Tit. 3. 4, 5. For we our ſelves ſometimes were fooliſh, diſobedient, deceived, and ſerving divers luſts and pleaſures, living in malice and envy, hateful, and hating one another (there is the myſterie) but after that the kindneſs and love of God appeared not by works, of righteouſneſs which we have done, but according to his mercy he ſaved us, (there is the remedy,) in a word, the conſideration of the love and grace of God the Father, and the love of God the Son, the promiſes of God, and the preſence of Chriſt: the example of the Saints, and the recompence of reward held forth to us in the Goſpel makes a ſound Chriſtian to hold on, and to hold out, reſolving to conquer, or to dye conquering.
As a Chriſtian grows up in the aſſurance of Gods love, ſo he will better heal his ſtrong luſts: an heart ſoftned and reconciled to God, willingly cloſeth with the commandment, ſo that the beſt way to mortifie ſin, and to amend our lives, is to lay hold on the love of God by faith in Chriſt, and ſo firſt to get aſſurance of forgiveneſs, which ſoftens the heart, and enlightens the eyes to ſee that it is only the blood of Chriſt that purgeth from dead works. A man by his own ſtrength cannot prevail againſt a luſt, that is to be done only by the blood of Chriſt, into which we are baptized, Rom. 6. 3. He that hath the ſtrongeſt faith, hath ever the holieſt heart and life; ſanctification ariſeth from juſtification: the Scripture ſaith, Every man that hath this hope in him, purifieth himſelf as he is pure: in this evidence of ſelfpurifying, note theſe three things. Firſt, the act performed purifieth. Secondly, the object, about which this act is to be exerciſed, themſelves, that is, their whole man, ſoul and body, from all filthineſs of fleſh and ſpirit. Thirdly, the rule or Pattern of this act, he purifieth himſelf as God is pure: this is not a word of equality, but of reſemblance. Fourthly, the ground or motive inciting to this purifying, viz. hope of glory: every man that hath this hope in him, purifieth himſelf as he is pure, 1 John 3. 2, 3. Hope in Chriſt excites to purity, becauſe it conducts us ſtraight to Chriſt the perfect pattern of all purity. Surely it is the appearance of Gods grace to us, which works a hope of glory in us, and this hope of glory doth purifie theſe ſeveral enſuing waies.
1. It puts us upon, and helps us in a frequent waſhing our ſelves in the fountain opened for ſin and uncleaneſs, viz. in the purifying blood of Chriſt by Faith and hope, as inſtruments applying Chriſt crucified, Zach. 13. 1. Heb 9. 14. Pſal. 51. 7. Whom God hath ſet forth to be a propitiation through Faith in his blood, &c. Rom. 3. 25.
2. This works us up to true endeavours in the uſe of all means to purifie both ſoul and body, perſon and converſation, from all corruption univerſally, both in kind and degree, let us cleanſe our ſelves from all filthineſs both of fleſh and Spirit, 2 Cor. 7. 1. Now hypocrites waſh the outſide of the platter or cup, but inwardly they are full of extortion and exceſs, Mat. 23. 25, 26.
3. This grace of God, and hope of glory, puts the ſoul upon maintaining a conſtant ſpiritual combate by faith and hope, and other graces of the Spirit againſt the fleſh, Rom. 8. 13. And ſo by the Spirit mortifies the deeds of the fleſh, daily crucifying the fleſh with the affections and luſts, Galat. 5. 17, 24, 25. and this grace of hope as an inward principle works out pollution and corruption, as being repugnant thereunto.
4. This hope of glory leads the ſoul to a diligent improvement of the word of God for ſelf-purifying, the word hath in it a purifying Faculty, John 15. 3. Ye are clean through the word that I have ſpoken unto you: the word purifies theſe waies.
1. As a lamp, diſcovering the ſpot, Rom. 7. 7.
2. As a ſtar, conducting to Chriſt, the fountain of purifying, 1 John 2. 1, 2. Zach. 13. 1.
3. As a rule, according to which we are heedfully to order our converſation, Pſal. 119. 9.
4. As a motive to ſelf-purifying, 2 Cor. 7. 1.
5. As an antidote againſt ſin. Pſal. 119. 11. thy word have I hid in my heart, that I might not ſin againſt thee.
Sin in the beſt Saint, and moſt times in the beſt actions of Saints.
1. THE faireſt day hath his clouds, and the fineſt linneng hath its ſpots, the richeſt jewels their flaws, and the ſweeteſt fruit their worms; ſo hath the moſt precious. Chriſtians their failings, Davids heart was more often out of tune then his harp.
2. Conſider what complaints and cryings out there were amongſt the moſt precious Saints, being ſenſible of their ſins, Rom. 7. 24. O wretched man that I am, who ſhall deliver me, ſaid Paul, Jer▪ 3. 25. We lie down in our ſhame, for we have ſinned againſt the Lord our God, both we and our fathers from our youth, Gen. 6. 5. God ſaw that the wickedneſs of mans heart was great, and that every imagination of the thoughts of his heart was only evil continually. And for the Saints themſelves here, in all duties, there is imperfection, ſomething polluted, and ſomething defective; our moſt ſpiritual duties are not wound up to command; they are all tainted with diſproportion to rule, and not only ſo▪ but our choiceſt▪ ſervices are be Leoparded with many ſpots. We, whilſt in this body can ſtay no more from ſinning, then the heart from panting, and the pulſe from beating: The Angels are impure in his ſight, how much more the beſt of our actions? in many things we offend all: either offend and fail in the matter, or in the ground, or in the form, or in the end: Now our not acting from a pure principle, by a pure rule, to a pure end, or our comming ſhort in any of theſe, may mar the whole action: no action is ſaid to be done according to rule, in a Goſpel adminiſtration, unleſs it be attended with theſe five things.
1. All righteous acts muſt, and ought to be done ſpiritually and heartily, with heart and ſpirit, Prov. 23. 26. John 4. 24. 1 Cor. 6. 20.
2. Sincerely, as in the ſight of God, Gen. 17. 1. Pſalm 18. 22. and 66. 18. John 21. 15, 16, 17.
3. Obediently, becauſe God commands it, as in Noah, Gen. 17. 7. Abraham, Heb. 11. 8, 17. Pſal. 40. 8.
4. Univerſally, without reſervation or exceptation, Pſal. 119. 6.
5. Conſtantly, perſeverance in well doing doth crown the action, Pſal. 1. 2, 3. Pſal. 119. 20. Pſal. 92. 14, &c.
And moreor leſs every man comes ſhort in theſe five things.
So that a Saints comfort cannot lye in the duty performed: but a Saints comfort lyeth in this, viz. Although we carry our ſelves in our choiceſt performances very weakly, yet the Lord doth carry towards us very ſweetly, and doth accept of that which we do very kindly, although done in much infirmity: in a word, he doth accept of our performances, although accompanied with many infirmities: but to cloſe up this head, that there is ſin in the beſt Saint, conſider theſe Scriptures, 1 King. 8. 46. For there is no man that ſinneth not, Eccleſ. 7. 20. For there is not a juſt man upon earth, that doth good and ſinneth not, &c. Jam. 3. 2. For in many things we offend all, &c. 1 John 1. 8. If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us, Prov. 20. 9. Who can ſay, I have made my heart clean, I am pure from my ſin? 1 John 1. 10. If we ſay that we have no ſin, we make him a lyar, and his word is not in us. There needs no more proof to prove ſin to be in the beſt Saint, and in the beſt actions of Saints. Let us make out after a more perfect righteouſneſs, or we periſh for ever. The univerſal experience of the beſt of Gods people in all ages, doth evidence that none of them have been without ſin in this life, not Abraham, Gen. 12. 13, 19. not Iſaac, Gen. 26. 7, 8. not Jacob, Gen. 27. 19, 20. not Moſes and Aaron, Pſalm 106. 33. Deut. 32. 50, 51. Exod. 32. 2, 21. not David, Pſalm 51. 1. to the tenth verſe, and 38. 3, 4. not Peter, Mat. 26. 33, 34, 35, 70. to the end, Gal. 2. 11, 12, 13. not Paul himſelf, Rom. 7. 18, 20, 23, 24, 25, &c.
The difference between the ſinning of the Regenerate, and the unregenerate.
COnſider, that both the children of God, and the children of the Devil ſin, yet there is a vaſt difference between the ſinning of the one, and of the other, whereby we may according to Scripture diſtinguiſh betwixt the regenerate and unregenerate.
1. He that is regenerated and born again, committeth not ſin, nor can ſin with a whole will, but as it were with a half will, an unwilling willingneſs, and a diſſenting conſent, Rom. 7. 15. For that which I do I allow not, verſe 19. But the evil which I would not, that I do. Now the unregenerate ſins with a full will, and with a full conſent.
2. Sin in a Chriſtian differs from ſin in a wicked man, thus; it is the ſame for the matter, but not for the manner.
3. Although there be ſin in a godly man, as well as in a wicked man, yet with this difference; the Chriſtian doth conſtantly maintain war againſt his ſin, the other is at peace with it.
4. They that are regenerate ſin not againſt Goſpel remedy, the other doth. Now Jeſus Chriſt is the Goſpel remedy: and their not coming to him, looking upon him, receiving him, and accepting of him for ſalvation, John 1. 11, 12, 13. Act. 4. 12. John 3. 18, 36 and 16. 9, &c. This is to ſin againſt Goſpel remedy.
5. A regenerate man, though he have ſin and corruption in him, yet he doth in ſome good meaſure avoid the occaſions that ſhould draw this out. Job made a Covenant with his eyes, that he might not ſin againſt God: but the other runs into all actions, as the horſe into the battle: To cloſe up this head, a regenerate man, although he ſin as well as an unregenerate, he is not under the raign of ſin, neither doth he ſin habitually, neither with the allowance of any boſom ſin, not only as carnal men do, nothing but ſin. For, firſt he doth ſtand in the way of ſinners, and intice others to ſin, he doth ſtudy how he might commit ſin, and makes a trade of ſin, ſins willingly, and pleaſeth himſelf in ſin, and pleads for ſin: he is troubled and cannot ſleep except he hath done miſchief, and cauſed ſome to fall, Prov. 4. 16, &c. The very thoughts of ſin is pleaſant and delightfull to him, he will boaſt at his wickedneſs, and hates the man that doth reprove him for it; but this ſpot is not the ſpot of Gods people, Deut. 32. 5.
How many waies the Lord is ſaid to forgive ſin; Or the various names and expreſsions of forgiveneſs.
1. FIrſt Aaron by a ſpecial command from God, Lev. 16. 21. Was to lay his haad upon the head of the goat, and confeſs over him all the iniquities of the children of Iſrael. and all their tranſgreſtions, puting them upon the head of the goat, and the goat did bare away all their iniquities, into the land not inhabited, verſe 22.
2. The Lord tels us he hath caſt all our ſins behind his back, Iſa. 38 17. Thou haſt caſt all my ſins, ſaith he, behind thy back, &c.
3. We read that our ſins are caſt into the bottom of the ſea, Micah 7. 17.
4. The Lord tels us in his word, that our ſins are blotted out, Iſa. 43. 25. I, even I am he that blotteth out thy tranſgreſſions for my own ſake, Iſa. 44. 22.
5. The Lord tels us our ſins are covered, Pſal. 32. 1. Bleſſed is the man whoſe ſins are covered, and tranſgreſſions for given.
6. The Lord tels us he will remember our ſins no more, Jer. 31. 34. For I will forgive their iniquity, and I will remember their ſins no more.
7. The Lord ſaith he will not impute ſin to us, Rom. 4. 8. Bleſſed is the man to whom the Lord will not impute ſin; he will not impute ſin, that is, he will not ſet ſin on our ſcore, he will not put ſin to our account; though ſin be in us, yet it is not imputed to us.
8. The Lord tells us, that ſo far at the Eaſt is from the Weſt, ſo far hath he removed our tranſgreſſions from us, Pſal. 103. 12. What ſhall I ſay more, who is a God like unto him, that pardoneth iniquity, tranſgreſſion and ſin, which comprehends all ſin of what nature, kind and degree whatſoever, unleſs the unperdonable ſin (iniquity is that which is done againſt another man) Sin is that which is done againſt a mans felf, and tranſgreſſion that which is done immediatly againſt God, but all theſe are pardoned for his own ſake, Iſa. 43. 25.
Whether ſins before converſion ought to be called to mind after converſion.
SINS before converſion ought to be called to mind, but not with complacency of Spirit, or ſtupidity of heart, or deſpondency of mind.
1. Not with complacency of Spirit, but with bitterneſs of Spirit, and grief and ſorrow of heart. Iſaiah 6. 5. I am a man of unclean lips, ſaith that humble ſoul; ſo humble Job cries out of the iniquity of his youth, Job 13. 26, &c. ſo humble David ſighs it out, Pſalm 51. 3. My ſin is ever before me: ſo thoſe many converts, Titus 3. 3. For we our ſelves alſo were ſometimes fooliſh, diſobedient, deceived, ſerving divers luſts and pleaſures, living in malice and envy, hateful and hating one another, but after that the kindneſs and love of God our Saviour towards man appeared.
2. Though they are to be called to mind; it muſt not be with ſtupidity of heart, but with a broken, and bleeding, and a contrite heart; in the day of our proſperity we are not to forget our former poverty, but to conſider, that we are not worthy of that calling, of that Goſpel, and of that grace tendred to us in the word.
3. It muſt not be done with deſpondency of mind neither, the truth lyeth between two extreams; we muſt not call them ſo to mind as to diſcourage us, and make us unwilling to come to Chriſt, &c.
1. The firſt Reaſon why that people in a converted ſtate ſhould often call to mind the ſin and miſery they were in before converſion; becauſe by ſo doing we ſhall be provoked to magnifie and admire the riches of Gods grace; none in the world do more admire Gods grace and mercy, then thoſe that are moſt ſenſible of their own ſin and miſery. See 1 Tim. 1. 13.
2. Reaſon: becauſe this will kindle a great deal of pitty and compaſſion in our ſouls towards thoſe that remain yet unconverted. Titus 3. 2, 3. I Paul, and thou Titus, were ſinful as well as they, and did ſerve divers luſts as well as they, let us pitty them, and help them out of this ſtate of ſin and death.
Reaſon 3. Becauſe this will make us more watchful and careful. Eph. 5. 8. You were ſometimes darkneſs (ſaith he) but now are you light in the Lord, walk therefore as children of the light. 2 Sam. 7. 18. Who am 10 Lord God, ſaid King David, and what is my houſe, that thou haſt brought me hitherto? And Saint Paul, 1 Tim. 1. 13. remembers himſelf, and leaves it written for others to read, that he had been a blaſphemer, a perſecutor, and injurious: a low meditation for an high Apoſtle, yet profitable to himſelf and others.
Whether the Dominion of ſin may not be taken away, where yet the life of ſin remains.
SIN may live where it doth not reign, and dwell where it is not welcom; it is true, the Scripture doth ſay, they that are Chriſts, have crucified the fleſh, with the affections and luſts; but here the Scripture doth not ſpeak of a total ſubduing of ſin, as if every luſt and corruption ſhould be quite ſubdued, but only this far, to give a deadly blow to ſin, that ſin ſhall not reign nor bear ſway in thy ſoul as it hath done formerly; the dominion of ſin is taken away, but the life and being of it is continued for a little time. As Hagar would dwell with Sarah till ſhe beat her out of doors: ſo will ſin dwell with grace, till death beat it out of doors: there ſhall be ſome remainders of ſin ſtill in the beſt of Gods ſervants, but ſin ſhall not reign in their mortal bodies; ſin may live in a Saint, and yet the Saint not live in ſin.
Let us now examine in what caſes, and with what limitations ſtrength of corruption may conſiſt with ſtrength of grace? the reſolving of this queſtion is of very much uſe.
1. Though ſin be ſtrong, yet grace may be ſtrong too in thy ſoul; though thy ſin be great, if thy ſorrow be great too, it evidenceth thy grace is ſo alſo, 1 Chro. 23. 12.
2. If you find a ſtrong oppoſition againſt your corruptions, though you cannot fully ſubdue ſin, yet do you ſtrongly oppoſe it: then there is ſtrength of grace in the ſoul, though there be ſtrong corruptions in the body.
3. There is ſtrength of grace, where there is ſtrong cries to God againſt thy ſins, this argues grace, and the ſtrength of grace, Deut. 22. 25, 26, 27.
4. There is ſtrength of grace in that man or woman that is reſolved in the ſtrength of Chriſt, to conquer his ſtrong ſins, or die conquering of them; our Lord Chriſt when two things were ſet before him, either to ſin or die, he choſe death, rather then ſin, and by degrees he works his Spouſe to the ſame mind.
5. That ſtrength of grace may be conſiſtent with ſtrength of corruptions, I might inſtance in many precious Saints, I will mention one for all the reſt, and that is in Peter; who had not only truth and reality, but eminency and ſtrength of grace: For though temptations and corruptions did ſometimes prevail, yet he had ſtrong affections towards Chriſt, he did out-ſtrip many of the Diſciples.
1. He was the man that of all the Diſciples wept moſt bitterly for his ſins, Mat. 26. 75.
2. Peter was the firſt that ran to the Sepulchre to ſee what was become of Jeſus, John 20. 5.
3. He was the man who hearing that Chriſt was riſen, leapt into the Sea for joy, John 21. 7.
4. He was the firſt man that made the firſt Sermon, and firſt preached the Goſpel after the Aſcenſion of Chriſt, Acts 1. 15.
5. He had that love to Chriſt as ſtrong as death, for he ſuffered death afterwards for Chriſt; but now although in the caſes before mentioned, ſtrength of grace may be conſiſtent with ſtrength of corruption, yet there are other caſes wherein they are altogether inconſiſtent; though there may be ſtrong grace, and ſtrong corruption in the ſoul, yet the reign of any one corruption in the ſoul, yet the reign of any one corruption is utterly inconſiſtent with grace, and the ſtrength of it. See Rom. 6. 12. & 7. 23.
And when I ſay there is a conſiſtency between grace and corruption, I would be underſtood of ſpiritual and inward corruption, viz. of hardneſs of heart, Spiritual pride, deadneſs in duties, &c. For into groſs external open acts of ſin, ſtrong Chriſtians do ſeldom fall.
How far a true Chriſtian may be tainted with errour in Judgement, and yet at laſt be reſtored.
Sometimes even Gods own children, are even overcome with erroneous opinions; One whom the Lord had received into favour, might erroneouſly hold himſelf bound in conſcience to the Legal difference of daies and meats under the Goſpel, Rom. 14. 1. to the 7. The Apoſtles themſelves erroneouſly deemed Chriſt ſhould be a worldly King, Mark 10. 37. to 41. And this errour was not cured in them, though they were eye witneſſes of his paſſion and reſurrection, Acts 1. 6. And the Church of Galatia erred groſly in the point of Juſtification, mingling Moſes with Chriſt, the works of the Law with Faith in Juſtification, Gal. 3. 4, 5, &c. by which it doth appear that regenerate perſons may for a time be inſnared in ſome errours that are groſs and dangerous, and that againſt fundamentals of Faith; Chriſt and his Offices, thoſe are fundamentals, 1 Cor. 3. 11. Eph. 2. 20. yet the Apoſtles as we ſaid before, till the ſending of the Holy Ghoſt upon them, were in an errour about Chriſts Kingly Office, taking it to be temporal rather then ſpiritual: Juſtification by Faith alone is a Fundamental, Rom. 3. 28. Gal. 4. 5, 6. yet for a ſeaſon, as before the Galatians lay under that groſs errour of that neceſſity of Legal works with Faith. But it is a dangerous thing for any of the Lords people to fall into ſuch groſs errours, hereby their minds are darkened, Eph. 4. 18. and corrupted, 2 Cor. 11. 3. bewitched, Gal. 3. 1. Now conſider how grievous it is to have a mans mind corrupted; if the mind be darkneſs, how great is that darkneſs? &c. Oh here is the love of God in reſtoring his people again into the truth; and yet for all this he calls them the children of truth, 1 Joh. 3. 19. they can do nothing againſt the truth, but for the truth. 2 Cor. 13. 8. their loins are girt about with truth. Eph. 6. 14. whereas carnal men remain in errour; and are men,
1. Of corrupt minds, deſtitute of the truth, 2 Tim. 3. 8. and turning away their ears from the truth, 2 Tim. 4. 4.
2. Or they hold the truth in unrighteouſneſs, Rom. 1. 18.
3. Or they are not able to come to the knowledge of the truth, 2 Tim. 3. 7.
4. They have no love to the truth, 2 Theſ. 2. 9, 10. and no wonder if ſuch perſons be unſtable, and led away with the errour of the wicked, &c.