254 THE NATURE AND POWER OF INDWELLING SIN.
ally, there is no sin. But this is not that which we now speak of ; but, in particular, the consent of the will unto this or that actual sin, so far as that either sin is committed, or is prevented by other ways and means not of our present consideration. And herein consists the conceiving of sin.
These things being supposed, that which in the next place we are to consider is, the way that the deceit of sin proceedeth in to pro- cure the consent of the will, and so to conceive actual sin in the soul. To this purpose observe: —
1. That the will is a rational ajipetite, — rational as guided by the mind, and an appetite as excited by the affections; and so in its operation or actings hath respect to both, is uiHuenced by both.
2. It chooseth nothing, consents to nothing, but " sub ratione boni," — as it hath an appearance of good, some present good. It can- not consent to any thing under the notion or apprehension of its being evil in any kind. Good is its natural and necessary object, and therefore whatever is proposed unto it for its consent must be pro- posed under an appearance of being either good in itself, or good at jsresent unto the soul, or good so circumstantiate as it is ; so that, —
3. We may see hence the reason why the conception of sin is here placed as a consequent of the mind's being drawn away and the affections being entangled. Both these have an influence into the consent of the will, and the conception of this or that actual sin thereby. Our way, therefore, here is made somewhat plain. We have seen at large how the mind is drawn away by the deceit of sin, and how the affections are entangled; — that which remains is but the proper effect of these things; for the discovery whereof we must instance in some of the special deceits, corrupt and fallacious reason- ings before mentioned, and then show their prevalency on the will to a consent unto sin: —
(1.) The will is imposed upon by that corrupt reasoning, that ^race is exalted in a pardon, and that mercy is provided for sinners. This first, as hath been showed, deceives the mind, and that opens the way to the will's consent by removing a sight of evil, wliich the will hath an aversation unto. And this, in carnal hearts, prevails so far as to make them think that their liberty consists in being " servants of cor- ruption," 2 Pet. ii. 19. And the poison of it doth oftentimes taint and vitiate the minds of believers themselves; whence we are so cautioned against it in the Scripture. To what, therefore, hath been spoken before, unto the use and abuse of the doctrine of the grace of the gospel, we shall add some few other considerations, and fix upon one place of Scripture that will give light unto it There is a twofold mystery of grace, — of walking with God, and of coming unto God;
POWER OF SIN TO CONCEIVE SIN. 255
and the great design of sin is to change the doctrine and mystery of grace in reference unto these things, and that by applying those con- siderations unto the one which are proper unto the other, whereby each part is hindered, and the influence of the doctrine of grace into them for their furtherance defeated. See 1 John ii. 1, 2: "These things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins.'' Here is the whole design and use of the gospel briefly expressed. " These things," saith he, " I write unto 3'ou." What things were these? Those mentioned, chap. i. verse 2: " The life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us," — that is, the things concerning the person and mediation of Christ; and, verse 7, that pardon, forgiveness, and expiation from sin is to be attained by the blood of Christ. But to what end and purpose doth he write these things to them? what do they teach, what do they tend unto? A universal abstinence from sin : " I write unto you," saith he, " that ye sin not." This is the proper, only, genviine end of the doctrine of the gospel. But to ab- stain from all sin is not our condition in this world : verse 8, " If we say that we have no sin, we deceive ourselves, and the truth is not in us." What, then, shall be done in this case? In supposition of sin, that we have sinned, is there no relief provided for our souls and consciences in the gospel? Yes; saith he, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins." There is full relief in the pro- pitiation and intercession of Christ for us. This is the order and method of the doctrine of the gospel, and of the ai^plication of it to our own souls: — first, to keep us from sin; and then to relieve us against sin. But here entereth the deceit of sin, and puts this " new wdne into old bottles," whereby the bottles are broken, and the wine perisheth, as to our benefit by it. It changeth this method and order of the application of gospel truths. It takes up the last first, and that excludes the use of the first utterly. " If any man sin, there is pardon provided," is all the gospel that sin would willingly suffer to abide on the minds of men. When we would come to God by be- lieving, it would be pressing the former part, of being free from sin ; when the gospel proposeth the latter principally, or the pardon of sin, for our encouragement. When we are come to God, and should walk with him, it will have only the latter proposed, that there is pardon of sin ; when the gospel principally proposeth the former, of keeping ourselves from sin, the grace of God bringing salvation having ap- peared unto us to that end and purpose.