SERMON XV.
Whosoever is horn of God doth not commit sin ; for his seed re- maineth in him ; and he cannot sin, because he is horn of God. — 1 John iii. 9.
Use 1. Is exhortation, to press 5'ou that you are born of God, or pro- fess yourselves to be so, to avoid sin.
1. You should look upon sin not only as contrary to your duty, but your nature ; for the argument here -is not taken from the law of God, but from the temper and disposition of a renewed man. The argu- ment from the law is strong and binding, for no child of God should wittingly and willingly break his law. It is urged : 1 John iii. 4, ' Whosoever committeth sin transgresseth also the law ; for sin is a transgression of the law.' Every deliberate wilful sin is an act of dis- loyalty and rebellion against God, like Absalom's treason against his father. You should not sin because of the law ; but here the argument is more pressing and close. ' You cannot sin,' if you be what you pro- fess to be, because God hath given you another nature. Now for you not only to offer violence to the law, but to offer violence to your nature, to go against the very constitution and frame of your own hearts, as it is renewed by God, will aggravate the guilt of the action.
2. The argument is not taken from objective, but subjective grace.
VeR. 9.] SERMONS UPON 1 JOHN III. 67
The law forblddetli sin, and grace offereth help and remedy against it. What the law condemneth, grace teachetli us to avoid. Now grace is twofold — objective in the gospel, subjective in the heart of a believer. As, for instance, when some are said to turn the grace of God into lasciviousness, Jude 4, is God's grace capable to be turned into lust or sin ? It is objective, not subjective grace, which is there meant, the doctrine of grace, not the internal grace of the Holy Spirit, which resideth in the heart of a believer. Now objective grace yieldeth a notable argument against sin : Titus ii. 11, 12, ' For the grace of God, that bringeth salvation, hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.' How teachetli ? Not as a man that would teach one that is ignorant; but as a man would per- suade and quicken one that is backward. It is more by way of per- suasion than instruction, as the doctrine of grace containeth many power- ful arguments against sin ; and it is a shame that we do not improve them to better purpose. But here the apostle reasoneth not from objec- tive, but subjective grace ; not from the doctrine propounded to us, but the seed which remaineth in us. Now this doth not only persuade but incline us to avoid sin, and yieldeth us help and strength against it.
3. This subjective grace is a vital principle, not a lighter disposition, but a settled and fixed frame of heart towards God and heavenly things, and therefore called life, and a new nature, and a divine nature. Now if there be such a principle, such a genius, such a new nature put into us, certainly upon the account thereof we cannot sin, as those do who have not such a principle ; iox pynncipiaia respondent suis principiis ; the constant effects declare what is the principle, or principles are known by their proper actions, as fire by burning, and the rational soul by discourse and speech. So * if we live in the Spirit, we must walk in the Spirit,' Gal. v. 2.5, and if we have a new heart, we must show it by newness of life, Rom. vi. 4. You cannot force men from their principles ; you may put them out of the way a little, but they return to it again. You see it plainly verified as to the principle of corruption. Reason with men, persuade them, show them their danger, you may rouse them up a little, yet, till God change their hearts, they still return to their former courses : Jer. xiii. 23, ' Can the Ethiopian change his skin, or the leopard his spots ? then may ye also do good that are accustomed to do evil.' When men are habi- tuated to evil, no means will work it out of them, or work them to any good. Nature will return, though you seem never so much to check it, and beat it back. Proportionably, if grace be as a new nature, you will find it work after this sort. Therefore it is utterly inconsistent with making sin our trade, custom, and delight. We have felt the tyranny of sin, but when we are renewed and changed, we should also feel the sacred power and influence of grace.
4. This vital principle containeth in it an everlasting enmity and repugnancy to sin, as sin also doth to it : Gal. v. 17, ' The Spirit lusteth against the flesh, and the flesh lusteth against the Spirit, for these two are contrary ; ' so contrary as never to be reconciled, no more than fire and water, light and darkness. Now a man that hath such a contrary principle to sin in his own bosom cannot give way to it