68 SERMONS UPON 1 JOHN III. [SeR. XV.
without great reluctancies and dislikes, and checks from the new nature. I observe this for two reasons —
[1.] Partly to show that that doth somewhat abate the operations of the opposite principle ; tlie flesh cannot carry it so freely, you cannot do what you would in the satisfaction of your lusts, because of this repugnancy and dislike, Gal. v. 17. Therefore, if you sin freely, you Jiave not the new nature in you, for where it is it will make resistance. It is not wholly dead nor asleep ; if not strong enough wholly to defeat the temptation, yet certainly to break the force of it, that it doth not fall upon us with all its weight : Kom. vii. 15-17, ' For that which I do I allow not ; for what I would, that do I not ; but wliat I hate, that do I. If then I do that which I would not, I consent to the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me.' There is a contrary principle indeed, which re- taineth some life and vigour ; yet surely in the regenerate it is much abated ; there is not such a reconcilableness to sin as there was before. Grace serveth us for some use, giveth some strength, or else why is this gracious gift bestowed upon us?
[2.] And partly to show that these checks and dislikes do aggravate the sins which we commit. We make it an excuse ; I strive against them, but do not overcome them, and so the striving is an aggravation of the sin. Carnal men have their reluctancies, which aggravate their sins ; as Pilate against the crucifying of Christ, but yielded to it at length against his own conscience, for his interest's sake, to preserve the good-will of the people and his credit in his government; he would fain have washed his hands of it after he yielded to it. Balaam resisted a while, but yielded at length to the ways of unrighteousness. The conscience of most men will bear back and hold off for a time, because it apprehendeth sin to be offensive to God and destructive to the soul, but the pleasure and profit of sin prevaileth at length. Now if these reluctancies of bare natural conscience may aggravate the rebellion, and make it the greater crime for a man to venture upon that which is evil, against the checks of his own conscience, so much more doth this reason concern the people of God, He that will break through, not only when there is a rule or law in the way, but his natural disposition or the bent of a gracious heart in the way, in the general, he doth not only the sinful act, but overcometh that which hindereth the doing of it ; he hath somewhat in his bosom to the contrary. Look, as it argued Christ's love to lay down his life notwithstanding the innocent reluctancies of his human nature, Mat. xxvi. 39, these words, ' Father, let this cup pass,' did not argue his unwillingness, but willingness ; ' Nevertheless, Father, not as I will, but as thou wilt ; ' we should not have understood the greatness of his love nor the dreadfulness of his sufi"erings if the human nature had not showed its just abhorrency against them ; so it ;argueth the great heinousness of sin to break through notwithstanding these reluctancies, not only of enlightened conscience, but the renewed heart. If unrenewed men's sins are aggravated by the dislikes of conscience, which pleads God's right and our duty, so much more will renewed men's sins be aggravated by the rebukes of the new nature, which not only show our duty, or excite us to our duty, but give Us help and strength to perform it, and are so notable a check to sin.
VeR. 9.] SERMONS UPON 1 JOHN III. 69
5. There is not only an express contrariety to sin, but a predomi- nancy above if. He that is born of God hath indeed two principles of operations in him, but the one hath the mastery over the other, and is superior in the soul, else he could not be said to be born of God : John iii. 6, 'That which is born of the Spirit is spirit.' The best principle is the most powerful ; so that a christian showeth himself to be spirit rather than flesh, and that Jesus hath a greater interest in him than Adam. The apostle here describeth him according to the operations of the better part; he doth not sin, he cannot sin; the old man in him is crucified, not dead indeed, but dying and greatly weakened ; the new man is superior, and governeth our hearts and actions. The heart of a regenerate man is like a kingdom divided, but grace is in the throne, and the flesh is the rebel, which much disturbeth and weakeneth its sovereignty and empire, and by striving seeketh to draw the will to itself, tliat it may be sovereign and chief; but in those who are born of God, they cannot be, else there would be no distinction between nature and grace ; for a man is denominated from what is predominant in him, and hath chief power over his heart. If it be the flesh, he is carnal ; if it be the Spirit, he is a flew creature, or born of God. Many con- victions, and good meanings and wishes, may proceed from common grace, and be found in those that shall never be saved, because they do not prevail over the contrary motions and inclinations. But God's children have not only a spirit contrary to the flesh and the world, but prevailing over the flesh and the world : 1 Cor. ii. 12, 'Now we have not received the spirit of the world, but the Spirit of God.' Men are denominated from that which beareth rule in them. If sin reigneth, or grace reigneth, that is his master to which a man yieldeth himself, Rom. vi. 10, by which he is ordinarily led and governed, and which disposeth of his time, and strength, and mind, and heart, and life, and love ; so that though corruption remaineth in the faithful, yet it is a rebel, and the government is in the iiands of grace. All the acts of sin are disowned acts, and we may say with Paul, 'It is not I, but sin that dwelletii in me.' They proceed from us against the bent and habit of our wills, and settled course of life ; and therefore you see how it con- cerneth us to carry it so that as little of the flesh may be discovered as may be, that our conversations be not cast into a carnal mould, or fashioned 'according to the former lusts of your ignorance,' 1 Peter i. 14. That sin be more mortified, and not gratified. The flesh is importunate to be pleased, but our pretences to God and regeneration cannot be justified if we should please it, and turn head against the better part.