A supplement to the several discourses upon various divine subjects

2. Nor an actual consent both antecedent and consequent. The Interest of sin may seem to be actually higher and stronger in the Soul than the Interest of God, though this latter is habitually stronger than the Interest of sin. Though there may be an antecedent delight in the motion, a present delight in the action, yet there is not a permanent consequent delight after it; yet the two first are rare. 'Tis seldom that a renewed Soul and sin do so friendly conspire together without any spiritual reluctancy. Suppose he may have by the suspension of grace, a whole actual consent of will to one particular sin, upon some strong provocation, yet he gives not up himself to the will or way of that sin. He is only under a temporary, not a perpetual power of it. As a man in a fight may by a fall be under the power of his Enemy, yet in the struggle get up again, and reduce him to the same necessity. Though there be not an express dissent at the motion, nor in the action, yet there is always after; for it is as much against the terms of the Covenant to have a perpetual delight in any sin committed, as to commit it often, because this delight in it is an approbation of it, and every act of delight, is a new act of approbation, and consequently a recommission of it, and a making a mans self a perpetual accessary to that first act.

2. Nor an actual consent both antecedent and consequent. The Interest of sin may seem to be actually higher and stronger in the Soul than the Interest of God, though this latter is habitually stronger than the Interest of sin. Though there may be an antecedent delight in the motion, a present delight in the action, yet there is not a permanent consequent delight after it; yet the two first are rare. 'Tis seldom that a renewed Soul and sin do so friendly conspire together without any spiritual reluctancy. Suppose he may have by the suspension of grace, a whole actual consent of will to one particular sin, upon some strong provocation, yet he gives not up himself to the will or way of that sin. He is only under a temporary, not a perpetual power of it. As a man in a fight may by a fall be under the power of his Enemy, yet in the struggle get up again, and reduce him to the same necessity. Though there be not an express dissent at the motion, nor in the action, yet there is alwaies after; for it is as much against the terms of the Covenant to have a perpetual delight in any sin committed, as to commit it often, because this delight in it is an approbation of it, and every act of delight, is a new act of approbation, and consequently a recommission of it, and a making a mans self a perpetual accessary to that first act.