A supplement to the several discourses upon various divine subjects

A regenerate man cannot commit any sin with

1. An habitual Consent; because he hath a principle of grace within him which opposes ⟨p. 97⟩that tide of nature which did forcibly carry him down before. This opposite principle doth remain, though the present opposition may not be discerned by reason of the prevalency of the temptation: As in a Room warmed by a fire in Winter, there is a principle in the Air doth resist that heat, and reduce it after the fire is out to its former rawness and coldness. A renewed man being passed into another nature, it cannot be supposed he can do any thing with an habitual bent of will against his nature. Grace hath put a stop to that. Paul distinguisheth himself from sin in the acts of it; 'Tis not I, or my will, but sin, Rom. 7.20. Now if I do that I would not, it is no more I that do it, but sin that dwells in me. [Greek or Hebrew] signifies to perfect and complete a work, to work industriously and politely. Had I my will, I should not do thus. There is a divorce made between the will and sin, so that sin acts upon a single score, now, 'Tis no more I; a divorce is made between my will and sin. The Law of Sin is therefore called a Law in the members, not of the members; a Law found working there, v. 21. I find a Law in my members; I did not enact it, I placed it not there, I consent not to its being there; but there I find it, and know not how to be rid of it, but it shall never have my will. But the Law of grace is called a Law of the mind, not in the mind; a Law which is settled there by the consent of the Soul, and to whose Sovereignty and Guidance it yields it self. The Law of sin is in the members; the vigour of it is seen in the inferior faculties of the Soul, not in the higher, the mind and will; 'tis a Law imposed upon me, not embraced by me; a Law of disturbance, not of obedience; a Law that troubles me, doth not delight me, v. 21, 22. It resides as an Enemy warring, but hath no intimacy with me as a friend, v. 23. yet it is an Enemy driven to the out-works, to the members: So that where all this is, you cannot suppose an habitual consent to sin, when the will is formed into another nature. As the will of the wicked is possessed by habits of sin under the restraints from it, so the will of the godly is possessed by habits of grace, even under the rape of a prevailing temptation.