First, It is a sign, When we perceive a setled fixed frame of heart against sin. As¹ the reason in the Text implieth; The seed of grace abideth in a man, he is born of God, now these expressions do denote something in us by way of a new nature, whereby we have an enmity and hostility, yea and irreconcilableness with sinne; As some creatures have an antipathy against others; As on the contrary, he that is of the Devil, and so hath a fixed root of ungodlinesse in him, he hath a constant enmity and hatred against godliness, and those that are godly, Why so? Because their works are good, and his are evil, as John expresseth it; on the contrary the godly cannot agree and delight in evil, or evil men, because their works are evil, and his good; The Apostle Rom. 12. cals it […], hating sin as hell it self, and the exhortation is to cast away their transgressions, abjnicere not deponere, because of the loathsomnesse they see in sin; So then, let Pharaoh, let the Israclites in several calamities bewail their Idolatries, and sins against God, yet here is no sign of grace, because their hearts were not stedfast within them. These were sudden transient motions not permanent principles, if thou wouldst take comfort from this sign, do not judge of thy self by some fits or seasons, but by the habitual inclination of thy soul. God in regeneration doth first change our natures, new mould us; and from this supernatural principle issue gracious actions.

Secondly, Then is this a sign, When there is an universal repugnancy in every part² of a man against sin, not only in his reason and conscience, but in his will, affections and whole man. For this seed of grace is nothing, but Regeneration diffusing it self into the understanding, will and affections of the whole soul; so that in every part there is that which is regenerate and purified, as well as that which is corrupt and defiled. Paul, Rom. 7. giveth you a large instance of this in himself, He delighted in the Law of God in the inward man, There was the Law of his minde in him (which was the seed of grace diffused through his whole soul) that did encline him to every good thing commanded in the Law; so that although there was at the same time a law of the members, and the body of sinne captivating of him, yet he had also a setled life of grace opposing all those motions of sinne; and this particular is diligently to be marked; There is many a man comforts himself in this, my heart is set against sinne, and if I be overtaken at any time, my conscience checks me for it, and I condemn my self, so that I say with Paul, The good I would not do that I do. Oh take heed thou do not deceive thy self! for there is a vast difference between the check or resistance of conscience against thy corrupt affections and lusts, and between the opposition of the regenerate part in a man against the unregenerate; for the former is only between two particular faculties, the conscience against the affections, but the later is universal, there is the regenerate part of the will and affections against the unregenerate part. So that in such a case a Christian doth not only say, my conscience bids me do otherwise, I know better things, as Aristotle speaks of his incontinent person, but he also saith, I will better things, I love and delight in better things. Oh therefore consider this sign aright! when thy heart crieth out of sinne, Oh thou wilt meddle with it no more! Is this opposition only from conscience enlightned? Is it from that faculty only? Alas if so (as commonly it is no more) thou hast no more sign of grace in thee, then many Heathens have had. When a man is regenerated, not only his conscience is made spiritual to discover the loathsomnesse of sin, but his heart also, his love, his delight, whereby he is carried out in all the power of his soul against sinne; and if this be so, may we not cry out with the Psalmist, Help Lord, for they are few that do truly hate sin.

Thirdly, This is a sign, As hereby it works in a man a difficulty, yea a kinde of an impossibility to sinne with wilfulnesse and purposed continuance. He doth not sinne,³ neither can he sinne, saith the Text. There being a root of grace in him, it’s impossible he should sinne with such an universal content of soul, as wicked men do. There is a two-fold cannot, one moral, and is no more then that which difficultly is not so. Thus 2 Cor. 13. 8 We cannot do any thing against the truth but for the truth. Act. 4. 10. We cannot but speak the things we have heard and seen. And in this sense, the children of God may be said, They cannot sinne, because they have an aversnesse of heart to it. Secondly, There is a cannot, absolutely, so that the thing can never be, whether easily or difficultly, and in this sense the godly man cannot sinne totally and finally, so as to be wholly deserted of God. As for the instance of Peter, David, and others, and whether the sins of the godly may be called reigning sins, I have already spoken to that matter. This is certain, it’s impossible for a godly man so to delight and live in sinne, as that the seed of grace should be quite extinct. Although the grace that is in Gods children may for a time make no actual resistance, yet the principle of it by reason of Gods promise will never be fully removed out of the heart. The Apostle Peter, 1 Pet. 1. makes that new nature opposite to all earthly glory and greatnesse, because that is corruptible and fading, but this abideth for ever. If therefore thou wouldst have any comfort from this sign, see how the seed of grace within thee, doth so affect and overpower thy heart, that thou canst not sin with willingnesse, content, no nor commit the acts of grosse sins, How can I do this and sinne against God? How can I? and by this means you have a palpable discovery of many amongst us, not yet to be in the state of grace; How can I lie, swear, deal unjustly, neglect Family-duties? Thou wouldst finde such a constraining and overruling power of grace, that thou couldst not do it: and mark if this impossibility to sinne ariseth wholly from a kindly work of grace within, otherwise a wicked man cannot sinne sometimes, because God puts a terrible restraint upon his conscience; Balaam he could not sinne in that wherein he was sollicited, If thou wouldst give me (saith he to Balaak) this house full of gold, I cannot curse them, but must blesse those whom God blesseth. God many times puts a bridle upon the conscience of a wicked man, that he dareth not, nor cannot commit such a sinne, as his heart would carry him to, but this cannot sinne, is farre different from the godlies cannot sinne; The one is a violent motion, the principle is from without, the other is a natural motion, and hath its ground from within it.

Fourthly, This is a sign, in that hereby a godly man in some measure, and by degrees,⁴ doth not only leave outward grosse sins, but even conquer and crucifie the inward body of sinne. Gal. 5. He hath crucified the flesh with the affections and lusts thereof; and he is said to crucifie the body of sinne, and the deeds of the flesh; and herein this sign is most eminently significant; for a man cannot simply take comfort from this, he hath indeed once been such and such an ungodly sinner, he hath wallowed in such mire, but now he hath given over all those courses; a man (I say) cannot barely take comfort from this leaving of actual grosse sins, unlesse there be a mortifying of them in the root, in the affections and motions thereunto; for Peter speaks of some, who had escaped the pollution of the world, and that through the knowledge of Christ, yet were Swines and Dogs in their nature. Wherein doth Paul Rom. 7. so passionately bewail his captivity to sinne, but only in respect of the inward motions thereof? Thus David, Psal. 51. staieth not upon his murder and adultery, but goeth to that foul fountain, He was conceived in sins, and intreats God to create in him a clean heart. If therefore thou would fain know whether thou art borne of God or no; See how pure and cleane thou desirest to make thy self within, how doth the fountain of bloud within thee dry up?

Fifthly, This is a sign, When a mans opposition to sinne, and leaving of it, is because⁵ of the foul nature of sinne. It is contrary to God, it’s a transgression of his Law, and upon this spiritual motive he is bent against it. The Apostle (as you heard) giveth this as a reason, why the sons of God should not sinne, because sinne is a transgression of the Law; and David Psal. 51. bewails his sinne, though pardoned, because God was offended thereby; so that though a man pour out flouds of tears for sins, though his conversation outwardly become white as snow, yet this is no symptome of grace, a man can take no comfort from hence, unlesse it be upon this ground, because God is displeased, and his law broken: look over the Scriptures, you may see wonderfull examples of mens remorse and sorrow about sinne, yet those very tears were so foul that they needed washing; Take Ahab, observe the Jews, consider Judas, how were they cast down about their sinne? with what horrour of conscience did Judas cast away his thirty pieces? Oh men may go very farre in sorrow for sinne, and in reforming of their lives about sinne, and yet this be no sign to them of the truth of grace. Why (you may say) what should work upon them, if it be not grace? Oh there are many other motives that work upon them, terrors of conscience, fear of Gods judgements, and the pressing calamities that lie upon them! Insomuch that true unfeigned hatred of sinne is very rare; I deny not but the judgements of God upon a man ought to work in him a sense and feeling of his sins, a severe judging and condemning of himself under Gods hand. But to have this the only ground argueth not the presence of grace in them. They are tied up from sinne as Mastiffs and Wolves are, their natures are not changed.

Sixthly, This is a sign, When the inclination and bent of the heart against sin, is universal⁶ in respect of all sinne: For a man highly in love with some sins, may yet extreamly set against other sins. Therefore as sins run out in several streams, so do their affections proportionably: as there are sins of the heart, and sins of the outward man visible to others. The Pharisees who were free from outward wickednesse, yet abounded with heart-defilements, as our Saviour chargeth them. But Paul doth deeply bemoan the evil motions of his heart, and Hezekiah humbled himself for the pride of his heart; That pride, unbelief, earthlinesse, and several lusts of soul are discovered by him, and crucified, and we read of no hypocrite that went so farre. Again, There are sins done in secret, which none, or few know, such as theft, uncleannesse, unlawful trading, crafty policies: or publick, that are as it were upon the Theatre in the eyes of all: now the godly man abhorreth the former as well as the later, he dareth not commit a sin in the eye of Almighty God, which is every where, he feareth Gods knowledge of it more then all the world.

Again, Sins are either of commission, by a positive disobedience unto the Law of God, or of omission, by defect or neglect, such are omission of holy religious duties, neglect, lukewarmnesse and distraction therein; now a gracious heart abhorreth not only grosse sins, but defects in holy Ordinances. As God is angry, When we fall from our first love, when we strengthen not the things that are ready to dye, when we are not fervent in Spirit, serving the Lord. So also is a godly man much troubled and grieved herein.

Further, There are sins against the moral Commandments of God, which are of good things intrinsecally so; and against positive commands, which are only good, because commanded. A sanctified person feareth the sinne against the one, as well as against the other; thus he feareth to prophane the Sabbath, to use any false worship, to come to the Sacrament in an unprepared manner, as well as to be unjust and oppressive.

Lastly, There are sins that become endeared by custome, education, complexion, by profit or pleasures. Now notwithstanding all these temptations, the godly man throweth them away like menstruous cloth, yea the sins they have been most enticed with, they manifest the greatest zeal against, and desire in all things to shew themselves approved. Oh (Beloved) if these marks and signs be in you, then may your joy abound. Do not henceforth argue thus, He must needs be a godly man, for he hath such revelations, such enlargements in duties; he hath had such experimental workings upon him, he is of such opinions, for such a Church-government. These are nothing, Is he a man that dareth not sin? Is he a man that is afraid to offend God in any of those waies mentioned? This man is godly by Scripture-judgement, whereas the other may be only in the sight of themselves and others. And Oh that the good old Scripture-way of bringing men more into the sight of sinne, the loathing of it, were more preached and urged amongst us. If Jehu be not afraid to sinne, if Judas be not afraid to sinne, let them have all the glorious appearances of godlinesse that can be, they carry not a true badge of holinesse upon them.

Seventhly, This frame of heart against sinne, is so real and operative, that although it cannot wholly dry up the fountain of corruption within them, yet it doth all⁷ the foggy and miery puddles of grosse and enormous courses. The Apostle saith, The fruits of the flesh are uncleannesse, lasciviousnesse, idolatry, wrath, envyings, drunkennesse, revelling, with such like; and that they which do these things shall not inherit the Kingdom of heaven. Therefore an habituall, constant prophane person, cannot say, He is born of God. Oh do thou tremble, who livest and wallowest in thy gore bloud! Thy prophane Oaths, thy malicious hatred of the things that are good, do they not discover thou art in the gall of bitternesse and wormwood? Be not deceived, there are but two sorts of men, Either the children of light or of darknesse, of God, or of the devil. There is not any hearer this day, but is either in the state of grace, one of Christs sheep, or in the state of sinne, one of Christs goats; Now in which number art thou? Doe not actions betray some? Do not words betray others? Do not commissions some? Do not omissions others? Oh that the word of God might fall like fire into your brests! why sit you still? Why are not your consciences reflecting upon you? What am I, Lord, and what is my way?

Eighthly, This is a sign, as it doth not only oppose it in our selves, but set against⁸ it in others. For being born of God, we now (though with great disproportion) resemble him; and therefore as God is of purer eyes then to behold iniquity; and he is angry with the wicked all the day long; such is a godly man in respect of his zeal against sinne where he liveth. Thus David, I hate them that hate thee, with a perfect hatred: And Lot, His just soul was tormented with seeing and hearing the wicked actions of the Sodomites. If therefore thou art born of God, thou wilt not bear ungodlinesse in thy family, the zeal of Gods house will make⁹ thee see it be not a den of thieves; Oh that men in great place and power would put forth such a divine Indoles against sinne. What a shame is it to shew animosities, and an high spirit in a carnal way, and not able to demonstrate an heroick spirit against sinne, and the workes of Satan every where!

Ninthly, It is a sign, as it putteth a man upon the choosing of any outward affliction¹⁰ rather then to sinne against God. Job was charged to choose sinne rather then affliction, but herein he was wronged. It is a true touchstone of the powerfull work of grace, that it makes a man fear the evil of sinne, because it depriveth us of an infinite good, rather then the evil of punishment, which takes away a finite good; Hence where this work of grace is, though storms and tempests arise, yet they are built upon a rock; They fear not miseries, death, they fear only to sin against God.

Use. The Use is of Exhortation, To lay this sign close upon your hearts. Are you such that cannot, that dare not, that have an habitual aversnesse from sinne, that are of God, hating evil as he hateth? behold what a sure evidence here is of thy eternal Salvation. But alas, where are the men? how few are they of whom this Text is true, They sinne not, neither can they sinne? The contrary is true, They love not that which is holy, neither can they, because they are of the wicked one. Naturae sequitur semina quisque suae. Fortes creantur fortibus; See an excellent Antithesis, John 8. 38, 39, 40, 41, 44, 45. How did the Pharisees see the devil do that which they did? They thought not so, for they said, They were of Abraham, but because they expressed in their lives such wickednesse as was in the devil. No doubt but many will take it ill to be said, They are of the devil, but their actions demonstrate it.

Footnotes

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