[2.] That in exact proportion even this equitable rule will not always hold good. Why ? Because in corrupt nature our principles were entire, but in our renewed estate they are mixed : Gal, v. 17, ' The flesh lusteth against the spirit ; ' there is a counterpoise to the life of grace, therefore our evil works were merely evil, but the good we do is not merely good. Our Lord telleth us that ' the children of this world' (and such we were all by nature) ' are wiser et? r^y <yeveav eavrcov, in their generation, than the children of light,' Luke xvi. 8. We have tne advantage of the world in matter of motive and reason ; but they have the advantage of us in matter of principle. Grace is a powerful thing, but it is like a keen sword in the hands of a child. The oppo- sition of the flesh causeth weakness. Our motives are more noble, but their principles are more entire.
[3.] Though the exact proportion will not strictly hold, yet there is enough to distinguish the servants of righteousness from those that are not made free from sin ; as —
(1.) The main bent of the heart and life is for righteousness, and not for sin. Where the main bent of the heart and life is still for the flesh and the world, they are far from grace ; for there the flesh and the world, and by them Satan, is superior still, the influence of corrup- tion is more seen in their lives and actions than the influence of grace ; but he whose main bent both of heart and life is for God, he now serveth God as before he served sin ; and therefore, ' being made free from sin, is become the servant of righteousness,'
(2.) Because there is some proportion and resemblance between his activity in the new and spiritual life, and the former activity in a way of sin. To clear this — (1.) I will show wherein the resemblance holdeth good ; (2.) The reasons why it must be so. First, The resemblance holds good in these things — 1. We may take notice of a care and solicitude to do evil : Rom. xiii. 14, /J.7] TToielade irpovoiav, 'Mnke no provision for the flesh;' they are provident in sin, studied to please their lusts. Surely such a
Vers. 18, 19.] sermons upon Romans vi. 333
like care should we have of sanctity, ' Providing things honest,' Koni. xii. 17 ; ' Pass the time of your sojourning here in fear,' 1 Peter i. 17. When men are solicitous that the new nature be not annoyed, as they wei-e formerly that the carnal nature might be gratified, it is a sign that serious godliness possesseth their hearts. Now men were careful heretofore that their lusts might want no satisfaction, and shall they not be careful that the course of their obedience shall be carried ou without interruption ?
2. Industry and diligence is notable in the servants of sin. We read of some that ' do evil with both hands earnestly,' Micah vii. 3. There is an eager disposition in many to sin. Wicked men take a great deal of pains to go to hell ; we all served sin with all our might and strength. Now, should there not be such an unwearied diligence in holiness ? Eom. xii. 11, ' Not slothful in business, fervent in spirit, serving the Lord.' As industrious as you were in obeying your base lusts and vile afi'ections, so industrious should you be in obeying the precepts of Christ. Our vigour is turned into another channel. See Paul's instance. Acts xxvi. 11, ' I punished them oft in every syna- gogue, and compelled them to blaspheme ; and being exceedingly mad against them, I persecuted them even unto strange cities ; ' compared with 2 Cor. v. 13, ' For whether we be beside ourselves, it is to God, or whether we be sober, it is for your cause.'
3. With a like promptness and readiness of mind. There need no great deal ado to draw men to evil, as a stone runneth down hill of its own accord, because of its natural tendency thereto, and the smallest temptations seem to have an irresistible force in them : Prov. vii. 21, 'With the flattery of her lips she forced him.' Now after grace received we should be as ready to obey the motions of the Spirit. There is no greater evidence of the new nature than that our obedience becometh more easy and even. There needeth not much ado to persuade the new creature to such things as belong unto and suit with the new nature: 1 Thes. iv. 9, 'For as touching brotherly love, ye need not that I write to you, for ye yourselves are taught of God to love one another.' Inclination preventeth persuasion. Others with much ado are brought to a sense of their duty, and after all they put off God witii a little compulsory service, which they have no mind unto, and had rather forbear than do it.
4. Ptesolution and self-denial. How firm are men to a purpose of sinning, and go on still, though it cost them dear, much expense of time, waste their estate, bring a blot on their name, yea, many a wound in their consciences, and ' flesh and blood is consumed,' Prov. V. 11. Oh! that we could thus deny ourselves for Christ! Every lesser hindrance is i)leaded by way of hesitancy and bar to our duty ; a little inconvenience in the service of God seemeth irksome and griev- ous to us ; those that do not take notice of the inconveniences of sin, but will easily take notice of the troubles of afflicted godliness : ' What iniquity have you found in me ? ' Jer. ii. 5. Alas ! that we cannot more deny ourselves for God, who gave us all that we have, and can give us greater things than ever we lost for him.