A treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by John Owen ...

A TREATISE OF THE DOMINION OF Sin and Grace,

Rom. vi. 14.

For Sin shall not have Domi∣nion over you, for ye are not under the Law but under Grace.

CHAP. I.

What Sin is consistent with the State of Grace, and what not. Sins great design in all, to obtain Dominion: It hath it in Ʋnbeliev∣ers, and contends for it in Believers. The ways by which it acts.

THE Psalmist treating with God in Prayer about Sin, acknow∣ledgeth, that there are in all men unsearchable Errors of Life, be∣yond

all humane understanding or compre∣hension; with such daily sins of Infirmity, as stand in need of continual cleansing and Pardon, Psal. xix. 12. Who can under∣stand his Errors? cleanse thou me from secret faults. But yet he supposeth that these things are consistent with a state of Grace, and acceptation with God. He had no thought of any absolute Perfection in this Life; of any such condition as should not stand in need of continual cleansing and pardon. Wherefore there are or may be such sins in Believers, yea many of them, which yet under a due Application unto God, for pu∣rifying and pardoning Grace, shall neither deprive us of Peace here, nor endanger our Salvation hereafter.

BUT he speaks immediately of another sort of sins, which partly from their Nature, or what they are in themselves; and part∣ly from their Operation and Power, will certainly prove destructive unto the Souls of men wherever they are. V. 13. Keep back thy Servant also from presumptuous sins; let them not have dominion over me, then shall I be upright, and I shall be innocent from the great Transgression.

THIS is the Hinge whereon the whole Cause and State of my Soul doth turn. Al∣though

I am subject to many sins of vari∣ous sorts, yet under them all I can and do maintain my Integrity and Covenant Ʋp∣rightness in walking with God; and where I fail am kept within the reach of clean∣sing and pardoning mercy continually ad∣ministred unto my Soul by Jesus Christ. But there is a state of Life in this World wherein Sin hath dominion over the Soul; acting it self presumptuously, wherewith In∣tegrity and Freedom from condemning guilt are inconsistent.

THIS state therefore, which is eternal∣ly ruinous unto the souls of men, he de∣precates with all earnestness, praying to be kept and preserved from it.

WHAT he there so earnestly prays for, the Apostle in the Words of the Text pro∣miseth unto all Believers, by virtue of the Grace of Christ Jesus administred in the Gospel. Both the Prayer of the Prophet for himself, and the Promise of the Apostle in the name of God unto us, do manifest of how great importance this Matter is, as we shall declare it to be immediately.

THERE are some things supposed or included in these words of the Apostle. These we must first a little enquire into, without which we cannot well understand

the Truth it self proposed in them. As,

IT is supposed, that Sin doth still abide in and dwell with Believers. For so is the meaning of the words. That sin which is in you shall not have Dominion over you; that is, none of them who are not sensible of it, who groan not to be delivered from it, as the Apostle doth, Rom. vij. 24. Those who are otherwise minded, know neither them∣selves, nor what is sin, nor wherein the Grace of the Gospel doth consist. There is the Flesh remaining in every one which lusteth against the Spirit, Gal. v. 17. And it adheres unto all the faculties of our souls; whence it is called the old Man, Rom. 6. 6. Ephes. 4. 22. in opposition unto the Re∣novation of our minds, and all the facul∣ties of them called the New Man, or New Creature in us. And there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. xiij. 14. a continual working and Provision to fulfil its own Lusts: So that it abides in us in the way of a dying, decaying Habit, weakned and impaired; but acting its self in Inclinations, Motions and Desires, suitable unto its Na∣ture.

AS Scripture and Experience concurr herein, so a supposition of it is the only ground of the whole Doctrine of Evangelical

Mortification. That this is a Duty, a Du∣ty incumbent on Believers all the days of their lives, such a Duty as without which they can never perform any other in a due manner; will not be denied by any, but either such as are wholly under the Power of Atheistical Blindness, or such as, by the fever of spiritual Pride, have lost the Un∣derstanding of their own miserable Con∣dition; and so lie dreaming about absolute Perfection. With neither sort are we at pre∣sent concerned. Now the first proper Ob∣ject of this Mortification is this sin that dwells in us. It is the Flesh which is to be mortified, the old Man which is to be crucified, the Lusts of the Flesh with all their corrupt Inclinations, Actings, and Motions that are to be destroyed, Rom. vi. 6. Gal. v. 24. Col. iij. 1. Unless this be well fixed in the mind, we cannot under∣stand the greatness of the Grace and Privi∣lege here expressed.

2. IT is supposed that this Sin which in the remainders of it, so abides in Believers, in various degrees, may put forth its Power in them, to obtain Victory and Dominion o∣ver them. It is first supposed, that it hath this Dominion in some, that it doth bear Rule over all Unbelievers, all that are un∣der

the Law; and then that it will strive to do the same in them that believe, and are under Grace. For affirming that it shall not have Dominion over us, he grants that it may or doth contend for it, only it shall not have success, it shall not prevail. Hence it is said to fight and war in us, Rom. vij. 23. and to fight against our Souls, 1 Pet. ij. 12. Now it thus fights and wars and contends in us for Dominion; for that is the end of all War: Whatever fights, it doth it for Power and Rule.

THIS therefore is the general design of Sin in all its Actings. These Actings are various, according to the variety of Lusts in the minds of men; but its general de∣sign in them all, is Dominion. Where any one is tempted and seduced of his own Lusts, as the Apostle James speaks, be it in a matter never so small or so unusual, or the Temptations thereunto may never occurr again; the design of sin lies not in the particular Temptation, but to make it a means to obtain Dominion over the Soul. And the consideration hereof should keep Believers always on their guard against all the motions of Sin; though the matter of them seem but small, and the occasions of them such as are not like to return. For the

aim and tendancy of every one of them is Dominion and Death, which they will com∣pass, if not stopt in their Progress, as the Apostle there decalres, James i. 14, 15. Believe not its flatteries, is it not a little one? this is the first or shall be the last time: It requires only a little place in the Mind and Affections, it shall go no farther: Give not place to its urgency and solicitations; admit of none of its excuses or promises; it is power over your Souls unto their Ruine that it aims at in all.

3. THERE are two ways in general whereby sin acts its Power, and aims at the obtaining this Dominion, and they are the two only ways whereby any may de∣sign or attain an unjust Dominion; and they are Deceit and Force; both of which I have fully described in another Discourse. With respect whereunto it is promised, that the Lord Christ shall deliver the Souls of the Poor that cry unto him, from Deceit and Violence, Psal. lxxii. 14.

THESE are the two only ways of obtaining an unjust Dominion; and where they are in conjunction, they must have a mighty prevalency, and such as will ren∣der the Contest hazardous. There are few Believers but have found it so, at least

in their own apprehensions; they have been ready to say at one time or another, we shall one day fall by the hand of this Enemy; and have been forced to cry out unto Jesus Christ for help and succour with no less vehemency than the Disciples did at Sea, when the Ship was covered with Waves, Lord save us, we perish, Matth. viij. 24, 25. And so they would do, did he not come in seasonably to their succour, Heb. ij. 18. And herein the Soul hath fre∣quently no less Experience of the Power of Christ in his Grace, than the Disci∣ples on their Out-cry had of his sove∣raign Authority, when he rebuked the Winds and the Seas, and there was a great Calm.

THIS Dominion of Sin is that which we have here security given us against: Though it will abide in us, though it will contend for Rule by Deceit and Force, yet it shall not prevail, it shall not have the Dominion.

AND this is a Case of the highest Im∣portance unto us. Our Souls are and must be under the Rule of some Principle or Law. And from this Rule, our State is determined and denominated. We are ei∣ther Servants of Sin unto Death, or of

Obedience unto Righteousness, Rom. vi. 16. This is the Substance of the Discourse of the Apostle in that whole Chapter; name∣ly, that the state of the Soul, as unto life and death eternal, follows the Conduct and Rule that we are under. If Sin have the Dominion, we are lost for ever. If it be dethrown'd, we are safe. It may tempt, seduced and entice, it may fight, war, per∣plex and disquiet, it may surprize into actual Sin; yet if it have not the Dominion in us, we are in a state of Grace and Ac∣ceptation with God.

CHAP. II.

The Enquiries for understanding the Text proposed; the first spoken to: viz. What is the dominion of Sin, which we are freed from, and discharged of by Grace.

WE shall enquire into Three Things from the Words of this Text.

• I. What is that Dominion of Sin, which we are freed from, and discharged of by Grace.
• ...

• II. How we may know whether Sin hath the Dominion in us or no.
• III. What is the Reason and Evidence of the Assurance here given us, That Sin shall not have Dominion over us; namely, because we are not under the Law, but under Grace.

1. AS unto the first of these, I shall on∣ly recount some such Properties of it, as will discover its Nature in general; the particulars wherein it doth consist, will be considered afterwards.

1. THE Dominion of Sin is perverse and evil, and that on both the Accounts which render any Rule or Dominion so to be. For,

1. IT is Ʋsurped. Sin hath no Right to rule in the Souls of Men. Men have no power to give Sin a Right to rule over them. They may voluntarily enslave themselves unto it; but this gives Sin no Right or Title. All men have originally another Lord, unto whom they owe all O∣bedience; nor can any thing discharge them from their Allegiance thereunto: And this is the Law of God. The Apostle saith in∣deed, that unto whom Men yield them∣selves servants to obey, his Servants they

are to whom they obey, whether of Sin unto Death, or of Obedience unto Righ∣teousness, v. 19. And so it is, men are thereby the proper Servants of Sin; they become so by their own voluntary Subje∣ction unto it: But this gives Sin no Title against the Law of God, whose Right a∣lone it is to bear sway in the souls of men. For all that give up themselves to the service of Sin, do live in actual Rebellion against their natural Leige Lord. Hence sundry things do follow:

First. THE great Aggravation of the evil of a state of Sin. Men who live there∣in, do voluntarily wrest themselves, what lieth in them, from under the Rule of the Law of God, and give up themselves to be slaves unto this Tyrant. Could it lay any claim to this Dominion, had it any Ti∣tle to plead, it were some Alleviation of Guilt in them that give up themselves un∣to it. But men yield up themselves to the slavery of sin, as the Apostle speaks; they reject the Rule of God's Law, and chuse this foreign yoke, which cannot but be an aggravation of their sin and misery. Yet so it is, that the greatest part of men do visibly and openly profess themselves the servants and slaves of Sin. They wear its

Livery, and do all its Drudgery; yea they boast themselves in their Bondage, and never think themselves so Brave and Gal∣lant, as when by profane Swearing, Drunk∣enness, Uncleanness, Covetousness, and Scoffing at Religion, they openly disavow the Lord whom they serve, the Master to whom they do belong. But their Damna∣tion sleepeth not, whatever they may dream in the mean time.

2. HENCE it follows that ordinari∣ly all Men have a Right in themselves, to cast off the Rule of Sin, and to vindicate themselves into liberty. They may when they will, plead the Right and Title of the Law of God unto the Rule of their Souls, to the utter Exclusion of all Pleas and Pretences of Sin, for its Power. They have Right to say unto it, Get thee hence, what have I to do any more with Idols?

ALL Men, I say, have this Right in themselves, because of the natural Allege∣ance they owe to the Law of God; but they have not Power of themselves to exe∣cute this Right, and actually to cast off the yoke of sin; but this is the work of Grace. Sin's Dominion is broke only by Grace.

BUT you will say then, Unto what end serves this Right, if they have not Power in themselves to put it in Execu∣tion? And how can it be charged as an Aggravation of their sin, that they do not use the Right which they have, seeing they have no Power so to do? Will you blame a Man that hath a Right to an Estate if he do not recover it, when he hath no means so to do?

I answer briefly Three Things.

1st. NO Man living neglects the use of this Right, to cast off the Yoke and Do∣minion of Sin, because he cannot of himself make use of it; but meerly because he will not. He doth voluntarily chuse to con∣tinue under the Power of Sin, and looks on every thing as his Enemy, that would de∣liver him. The carnal Mind is Enmity a∣gainst God, it is not subject unto his Law, nor can it be, Rom. viii. 7. When the Law comes at any time to claim its Right and Rule over the Soul, a Man under the Power of Sin, looks on it as his Enemy that comes to disturb his Peace, and fortifies his mind against it. And when the Gospel comes and tenders the way and means for the Souls delivery, offering its aid and assistance unto that end; this also is looked on as an

Enemy, and is rejected, and all its offers unto that end. See Prov. i. 20, 21, 22, 23, 24, 25. and John iii. 19. This then is the Condition of every one that abides under the Dominion of Sin: He chuses so to do; he continues in that state by an act of his own Will; he avows an Enmity unto eve∣ry thing which would give him delive∣rance; which will be a sore Aggravation of his Condemnation at the last day.

2ly. GOD may justly require that of any, which it is in the Power of the Grace of the Gospel to enable them to per∣form and comply withal. For this is ten∣dred unto them in the Preaching of it every day. And although we know not the ways and means of the effectual Commu∣nication of Grace unto the Souls of men; yet this is certain, that Grace is so tendred in the preaching of the Gospel, that none go without it, none are destitute of its aids and assistances, but those alone, who by a free act of their own Wills, do refuse and re∣ject it. This is that which the whole Cause depends on; You will not come unto me, that you may have Life. And this all Unbelievers have or may have Experience of in themselves. They may know on a due Examination of themselves, that they

do voluntarily refuse the assistance of Grace, which is offered for their deliverance. Therefore is their destruction of themselves. But,

3ly. THERE is a time, when Men lose even the Right also. He who gave up himself to have his Ear bored, lost all his claim unto future Liberty; he was not to go out at the year of Jubile. So there is a Time when God judicially gives up Men to the Rule of Sin, to abide under it for ever; so as that they lose all Right unto Liberty. So he dealt with many of the Idolatrous Gentiles of old, Rom. i. 24, 26, 28. and so continues to deal with the like profligate Sinners. So he acts towards the generality of the Anti-christian World, 2 Thess. ii. 11, 12. and with many despisers of the Gospel, Isa. vi. 9, 10. When it is come to this, Men are cast at Law; and have lost all Right and Title unto Liberty from the Do∣minion of Sin. They may repine sometimes at the Service of Sin or the Consequence of it, in Shame and Pain, in the shame∣ful Distempers that will pursue many in their Uncleanness; yet God having given them up judicially unto Sin, they have not so much as a Right to put up one Prayer or Petition for deliverance; nor will they do

so, but are bound in the fetters of cursed Presumption or Despair. See their Work and Wages, Rom. ii. 5, 6. This is the most woeful state and condition of Sinners in this World; an unavoidable entrance in∣to the Chambers of Death. You that have lived long under the power of Sin, beware least that come upon you which is spoken of in these Scriptures. You have as yet a Right unto deliverance from that bondage and servitude wherein you are, if you put in your Claim in the Court of Hea∣ven. You know not how soon you may be deprived of this also, by God's giving you up judicially unto Sin and Satan. Then all Complaints will be too late, and all springs of endeavours for Relief be ut∣terly dry'd up. All your Reserves for a future Repentance shall be cut off, and all your Cries shall be despised: Prov. i. 25, 26, 27, 28, 29. Whilst it is yet called to day harden not your hearts, least God swear in his wrath, that you shall never enter into his Rest.

THAT you may be warned, take notice that the Signs or Symptoms of the approach of such a season, of such an irre∣coverable condition, are (1.) a long con∣tinuance in the practice of any known sin.

There are bounds of divine Patience. The long suffering of God for a time waits for Repentance, 1 Pet. iij. 20. 2 Pet. iij. 9. But there is a time, when it doth only en∣dure Vessels of Wrath, fitted for Destructi∣on, Rom. ix. 22. which is commonly after a long continuance in known sin. (2.) When Convictions have been digested, and Warnings despised. God doth not u∣sually deal thus with Men, until they have rejected the means of their Deliverance. There is a Generation indeed, who from their youth up do live in a contempt of God; such are those proud sinners whom the Psalmist describes, Psal. x. 2, 3, 4, 5, 6, 7, &c. There are seldom any tokens of the going forth of the Decree against this sort of Men. The appearing evidences of it, are their adding drunkenness unto thirst; one kind of sin unto another, making a visible Progress in sinning, adding boasting and a profane Contempt of all things Sa∣cred, unto their Course in Sin. But ordi∣narily those that are in danger of this judi∣cial Hardness, have had warnings and con∣victions, which made some impression on them; but are now left without any Calls and Rebukes, or at least any sense of them. (3). When Men contract the

guilt of such Sins, as seem to entrench on the unpardonable sin against the Holy Ghost. Such as proud, contemptuous, malicious Reproaches of the ways of God, of Holi∣ness, of the Spirit of Christ and his Gospel. This sort of Persons are frequently marked in the Scripture, as those who at least are nigh unto a final and fatal Rejection. (4.) A voluntary relinquishment of the means of Grace, and Conversion unto God, which men have enjoy'd. And this is common∣ly accompanied with an hatred of the word, and those by whom it is dispensed. Such Persons God frequently, and that visibly, gives up in an irrecoverable way unto the dominion of Sin. He declares that he will have no more to do with them. (5.) The resolved choise of wicked, profane, unclean scoffing Society. It is very rare that any are recovered from that snare. And many other Signs there are of the near approach of such an hardning Judgment, as shall give up men everlastingly to the service of Sin. Oh that poor Sinners would awake, before it be too late.

2. THIS Dominion of Sin is evil and perverse, not only because it is unjust and usurped, but because it is always used and exercised unto ill Ends, unto the Hurt and

Ruine of them over whom it is. An Usur∣per may make use of his Power and Rule for good Ends, for the good of them over whom he rules. But all the ends of the Dominion of sin are evil unto sinners. Sin in its Rule will pretend fair, offer sundry advantages and satisfactions unto their Minds. They shall have Wages for their Work: Pleasure and Profit shall come in by it. Yea on di∣vers pretences it will promise them eternal Rest at the close of all; at least that they shall not fail of it by any thing they do in its service: And by such means it keeps them in security. But the whole real De∣sign of it, that which in all its Power it operates towards, is the eternal Ruine of their Souls; and this Sinners will under∣stand when it is too late, Jerem. ij. 13, 19.

2dly. THIS Dominion of sin is not a meer force against the Will and Endeavours of them that are under it. Where all the Power and Interest of Sin consists in putting a force on the mind and soul by its Tempta∣tions, there it hath no Dominion. It may perplex them, it doth not rule over them: Where it hath Dominion, it hath the force and power of a Law in the Wills and Minds of them in whom it is. Hereby it requires Obedience of them, and they yield up

themselves Servants to obey it, Rom. vi. 16.

WHEREFORE unto this Dominion of sin, there is required a Consent of the Will in some measure and degree. The constant Reluctancy and conquering Preva∣lency of the Will against it, defeats its Ti∣tle unto Rule and Dominion; as the Apo∣stle declares at large in the next Chapter. The Will is the sovereign Faculty and Power of the Soul; whatever Principle acts in it, and determines it, that hath the Rule. Notwithstanding Light and Con∣viction, the determination of the whole, as unto Duty and Sin, is in the power of the Will. If the will of sinning be taken away, sin cannot have Dominion. Here is Wisdom. He that can distinguish be∣tween the Impressions of Sin upon him, and the Rule of Sin in him, is in the way of Peace. But this oft-times (as we shall far∣ther see, with the Reason of it) is not easily to be attained unto. Convictions on the one hand, will make a great Pretence and Appearance of an Opposition in the Will unto Sin, by their unavoidable Im∣pressions on it, when it is not so. And di∣sturbed Affections under Temptations, will plead, that the Will it self is given up unto the choice and service of sin, when it

is not so. The Will in this Matter is like the Thebans Shield, whilst that was safe they conceited themselves victorious, even in death. However this Case is determin∣able by the light of Scripture and Experi∣ence, and it is here proposed unto a Deter∣mination.

3dly. IT is required unto this domini∣on of sin, that the soul be not under any o∣ther supreme Conduct; that is, of the Spirit of God, and of his Grace by the Law. This is that which really hath the sovereign Rule in all Believers: They are led by the Spirit, guided by the Spirit, acted and ruled by him, and are thereby under the Go∣vernment of God and Christ, and no o∣ther. With this the Rule of Sin is abso∣lutely inconsistent. No Man can at once serve these two Masters. Grace and Sin may be in the same Soul at the same time; but they cannot bear Rule in the same Soul at the same time. The Throne is singular, and will admit but of one Ruler. Every Evidence we have of being under the Rule of Grace, is so, that we are not under the Dominion of Sin.

THIS therefore is the principal way and means which we have to secure our Peace and Comfort against the Pretences

of Sin, unto the disquietment of our Con∣sciences. Let us endeavour to preserve an Experience of the Rule of Grace in our Hearts, Col. iij. 15. Under a Conduct and Rule whence our state is denominated, we are and must be. This is either of Sin or Grace. There is no Composition nor Co∣partnership between them, as to Rule: As to Residence there is, but not as unto Rule. If we can assure our selves of the one, we secure our selves from the other. It is therefore our Wisdom, and lies at the foundation of all our Comforts, that we get Evidences and Experience of our being under the Rule of Grace; and it will evi∣dence it self, if we are not wanting unto a due Observation of its acting, and opera∣tion in us. And it will do it, among others, these Two ways.

1. BY keeping up a Constancy of design in living to God, and after Conformity unto Christ, notwithstanding the interpo∣sition of surprizals by Temptations, and the most urgent solicitations of Sin: This is called, Cleaving unto God, with purpose of Heart, Acts xi. 23. This will be, where∣ever Grace hath the Rule. As a Man that goeth to Sea, designs some certain Place and Port, whither he guides his Course;

in his way he meets, it may be, with Storms and cross Winds, that drive him out of his Course, and sometimes directly backward, towards the Place where he set forth; but his design still holds, and in the pursuit thereof, he applies his Skill and Industry, to retrieve and recover all its losses and back-drivings; by cross Winds and Storms. So is it with a Soul under the Conduct of Grace; its fixed design is to live unto God; but in its Course it meets with Storms and cross Winds of Tempta∣tions, and various Artifices of Sin. These disturb him, disorder him, drive him back∣wards sometimes, as if it would take a contrary Course, and return unto the Coast of Sin from whence it set out. But where Grace hath the Rule and Conduct, it will weather all these Oppositions and Obstructi∣ons; it will restore the Soul, bring it again into order, recover it from the confusions and evil Frames that it was drawn into. It will give a fresh predominancy unto its prevalent design of living unto God in all things. It will do this constantly as often as the soul meets with such ruffles from the Power of Sin; when there is a radical firmitude and strength in a Cause or De∣sign, it will work it self out, through all

changes and variations. But when the strength of any Cause is but Occasion, the first opposition and disorder will ruine us. So, if Mens purposes of living unto God, be only occasional from present Convicti∣ons, the first vigorous Opposition or Temp∣tation will disorder it, and overthrow it. But where this is the radical Design of the Soul, from the Power of Grace, it will break through all such Oppositions, and re∣cover its Prevalency in the Mind and Af∣fections. Hereby doth it evidence its Rule, and that the whole Interest of Sin in the Soul is by Rebellion, and not by virtue of Dominion.

2. IT doth so, by keeping up a con∣stant Exercise of Grace in all religious Du∣ties; or, at least, a sincere endeavour, that so it may be. Where Sin hath the Domi∣nion, it can allow the Soul to perform re∣ligious Duties, yea, in some cases, to a∣bound in them. But it will take care that divine Grace be not exercised in them. Whatever there may be of delight in Duties or other motions of Affection, which Light, and Gifts, and Afflictions, and Superstition will occasion, there is no exercise of divine Faith and Love in them: This belongs essen∣tially and inseparably unto the Rule of Grace.

Where-ever that bears sway, the Soul will endeavour the constant Exercise of Grace in all its Duties, and never be satisfied in the Work done, without some sense of it. Where it fails therein, it will judge it self, and watch against the like surprizals; yea, unless it be in case of some great Tempta∣tion, the present sense of the guilt of Sin, which is the highest Obstruction against that spiritual Boldness, which is required unto the due exercise of Grace, that is of Faith and Love in holy Duties, shall not hinder the Soul from endeavouring after it, or the use of it.

IF by these means, and the like insepa∣rable Operations of Grace, we can have an assuring Experience, that we are under the Rule and Conduct of it, we may be free in our Minds from disturbing Apprehensi∣ons of the Dominion of Sin; for both can∣not bear sway in the same Soul.

4thly. IT is required hereunto, that sin makes the Soul sensible of its Power and Rule, at least doth that which may do so, unless Conscience be utterly seared and hardned, and so past feeling. There is no Rule nor Dominion, but they are or may be sensible of it, who are subject thereunto. And there are two Ways whereby sin in

its Dominion, will make them sensible of it in whom it rules.

1. IN repressing and overcoming the ef∣ficacy of the Convictions of the Mind. Those who are under the Dominion of Sin (as we shall see more immediately) may have Light into, and Conviction of their Duty, in many things. And this Light and Con∣viction they may follow ordinarily, not∣withstanding the Dominion of Sin. As a Tyrant will permit his slaves and subjects ordinarily to follow their own Occasions; but if what they would do, comes either in matter or manner to enterfere with or oppose his Interest, he will make them sen∣sible of his Power. So Sin, where it hath the Dominion, if Men have Light and Conviction, it will allow them ordinari∣ly and in many things to comply therewith∣al. It will allow them to pray, to hear the Word, to abstain from sundry sins, to perform many duties, as is expresly affirmed in the Scripture, of many that were under the power of Sin, and we see it in Expe∣rience. How much work do we see about Religion and religious Duties? What con∣stant observation of the Times and Seasons of them? How many duties performed morally good in themselves and useful, by

them, who on many other Accounts, do proclaim themselves to be under the Domi∣nion of Sin? But if the Light and Con∣viction of this sort of Persons do rise up in opposition unto the principal Interest of Sin, in those Lusts and ways wherein it exerciseth its Rule, it will make them, in whom they are, sensible of its Power. They that stifle, or shut their Eyes against, or cast out of mind, or go directly contrary unto their Convictions; Light in such cases will first repine, and them relieve it self with Resolutions for other times and sea∣sons; but Sin will carry the Cause by vir∣tue of its Dominion.

HENCE Two Things do follow.

1. A Constant Repugnancy against Sin, from Light in the Mind and Conviction in the Conscience, doth not prove that those in whom it is, are not under the Domi∣nion of Sin. For until blindness and hard∣ness do come on Men to the uttermost, there will be in them a judging of what is Good and Evil, with a self-judging with respect thereunto, as the Apostle declares, Rom. ij. 15. And herein many do satisfie them∣selves. When their Light condemns Sin, they suppose they hate it; but they do not. When Convictions call for Duties, they

suppose they love them; but they do not. That which they look on as the Rule of Light in them, in opposition unto Sin, is but the Rebellion of a natural enlightned Conscience, against the Dominion of it in the Heart. In brief; Light may condemn eve∣ry known sin, keep from many, press for every known Duty, lead to the perfor∣mance of many; yet sin have a full domi∣nion in the soul. And this it will evidence when it comes to the trial, in those In∣stances where it exercises its ruling Power.

2. THAT miserable is their Condition whose Minds are ground continually be∣tween the Conduct of their Light, with the urgency of Conviction on the one hand, and the Rule or Dominion of Sin on the o∣ther. Where-ever Light is, it is its due to have the Rule and Conduct. It is that Act whereby the Mind loads it self. For Men to be forced by the Power of their Lusts, to act for the most part against their Light, as they do where Sin hath the Do∣minion, it is a sad and deplorable condition. Such Persons are said to rebel against the Light, Job xxiv. 13. because of its right to rule in them, where it is deposed by Sin. This makes most Men but a troubled Sea that cannot rest, whose Waves cast up mire and dirt.

2dly. Sin will make those in whom it hath dominion sensible of its Power, by its continual solicitations of the Mind and Affections, with respect unto that sin, or those sins wherein it principally exerciseth its Rule. Having possessed the Will and Inclinations of the Mind with the Affecti∣ons, as it doth where-ever its Dominion is absolute, it continually disposeth, enclin∣eth and stirreth up the Mind towards those sins. It will level the Bent of the whole Soul towards such sins or the circumstances of them. Nor is there a more pregnant discovery of the Rule of Sin in any than this, that it habitually engageth the Mind and Affections, unto a constant exercise of themselves about this or that, some Sin, and evil Way or other.

BUT yet we must add, that notwith∣standing these indications of the ruling Power of Sin, they are but few in whom it hath this Dominion, that are convinced of their State and Condition. Many are so under the Power of Darkness, of supine sloath and negligence, and are so desperate∣ly wicked, as that they have no sense of this Rule of Sin. Such are those described by the Apostle, Ephes. iv. 18, 19. And whereas they are the vilest Slaves that live

on the Earth, they judge none to be free but themselves: They look on others as in Bondage to foolish and superstitious fears, whilst they are at liberty to Drink, Swear, Scoff at Religion, Whore, and Defile them∣selves without controul. This is their Li∣berty; and they may have that which is as good in Hell; a Liberty to Curse and Blaspheme God, and to fly with revengeful Thoughts on themselves, and the whole Creation. The Light in such Persons is Darkness it self; so as that they have no∣thing to rise up in opposition unto the rule of Sin, whence alone a sense of its Power doth arise. Others (as we observed be∣fore) living in some compliance with their Light and Convictions, abstaining from many Sins, and performing many Duties, though they live in some known sin or o∣ther, and allow themselves in it, yet will not allow that Sin hath the Dominion in them.

Wherefore there are Two Things hard and difficult in this Case.

1. TO convince those in whom Sin e∣vidently hath the Dominion, that such in∣deed is their State and Condition; they will with their utmost endeavour keep of the Conviction hereof. Some justifie them∣selves,

and some will make no Enquiry into this matter. It is a rare thing, espe∣cially of late, to have any brought under this Conviction by the Preaching of the Word; though it be the Case of multitudes that attend unto it.

2. TO satisfie some, that Sin hath not the Dominion over them, notwithstanding its restless acting it self in them, and war∣ing against their Souls; yet, unless this can be done, it is impossible they should en∣joy solid Peace and Comfort in this Life. And the Concernment of the best of Belie∣vers, whilst they are in this World, doth lie herein. For as they grow in Light, Spi∣rituality, Experience, freedom of Mind and Humility, the more they love to know of the Deceit, Activity and Power of the Remainders of Sin. And although it works not at all, at least not sensibly in them, to∣wards those Sins wherein it reigneth and rageth in others; yet they are able to di∣scern its more subtil, inward and spiritual Actings in the Mind and Heart to the weak∣ning of Grace, the obstructing of its effectu∣al Operations in holy Duties, with many indispositions unto stability in the Life of God, which fills them with trouble.

CHAP. III.

The Second Enquiry spoken to; Whether Sin hath Dominion in us or no? In answer to which it's shewed, That some wear Sin's Li∣very, and they are the professed Servants thereof. There are many in which the Case is dubious, where Sin's service is not so discernable. Several Exceptions are put in against its Dominion, where it seems to prevail. Some certain Signs of its Domi∣nion. Graces and Duties to be exercised for its Mortification.

THESE things being thus premised in general, concerning the Nature of the Dominion of Sin, we shall now pro∣ceed unto our principal Enquiry; namely, Whether Sin have Dominion in us or no? whereby we may know, Whether we are under the Law or under Grace, or what is the state of our Souls towards God. An En∣quiry this is, which is very necessary for some to make, and for all to have rightly determined in their Minds, from Scripture and Experience. For on that determina∣tion depends all our solid Peace. Sin will be in us; it will lust, fight, and entice us;

but the great Question, as unto our 〈◊〉〈◊〉 and Comfort is, whether it hath Dominion over us or no?

1. WE do not enquire concerning them in whom the reign of Sin is absolute and easily discernable, if not to themselves, yet to others. Such there are, who visibly yield up their Members instruments of Ʋn∣righteousness to Sin, Rom. vi. 13. Sin reigns in their mortal Bodies, and they open∣ly obey it in the Lusts thereof, v. 12. They are avowedly Servants of Sin unto Death, v. 16. and are not ashamed of it. The shew of their Countenance doth witness against them; they declare their Sin as Sodom; they hide it not, Isa. iij. 9. Such are those described, Eph. iv. 18, 19. and such the World is filled withal. Such as being under the Power of Darkness and Enmity against God, do act them in opposition to all seri∣ous Godliness, and in the service of various Lusts. There is no question concerning their state: They cannot themselves deny that it is so with them. I speak not for the liberty of Censuring, but for the easi∣ness of Judging. Those who openly wear Sin's Livery, may well be esteemed to be Sin's Servants; and they shall not fail to receive Sin's Wages. Let them at present

bear it never so high, and despise all man∣ner of Convictions, they will find it bitter∣ness in the latter end, Isa. l. 11. Eccles. xi. 9.

2. BUT there are many in whom the case is dubious, and not easie to be deter∣mined; for on the one hand, they may have sundry things in them, which seem repugnant unto the reign of Sin, but indeed are not inconsistent with it. All Arguments and Pleas from them in their vindication may fail them on a trial. And on the o∣ther hand, there may be some in whom the effectual working of sin may be so great and perplexing, as to argue that it hath the dominion, when indeed it hath not, but is only a stubborn Rebel.

THE things of the first sort which seem destructive of, and inconsistent with the Do∣minion of Sin, but indeed are not, may be referred to five Heads.

1. ILLƲMINATION in Know∣ledge and spiritual Gifts, with Convicti∣ons of Good and Evil, of all known Du∣ties and Sins. This is that which some Men live in a perpetual Rebellion against, in one instance or another.

2. A Change in the Affections, giving a temporary Delight in Religious Duties, with some constancy in their Observati∣ons.

This also is found in many who are yet evidently under the Power of Sin, and spiritual Darkness.

3. A Performance of many Duties both Moral and Evangelical, for the substance of them; and an Abstinence, out of Con∣science, from many Sins. So was it with the Young Man in the Gospel, who yet want∣ed what was necessary to free him from the Dominion of Sin, Matth. xix. 20, 21, 22, 23.

4. REPENTANCE for Sin com∣mitted. This is that which most secure themselves by; and a blessed security it is, when it is Gracious, Evangelical, a fruit of Faith, comprizing the Return of the whole Soul to God. But there is that which is legal, partial, respecting particu∣lar Sins only; which is not pleadable in this Case. Ahab was no less under the Dominion of Sin, when he had Repented him, that he was before. And Judas Re∣pented him before he hanged himself.

5. PROMISES and Resolutions a∣gainst Sin for the future. But the Good∣ness of many in these things, is like the morning Cloud, and as the early Dew it passeth away, as it is in the Prophet, Hos. vi. 4.

WHERE there is a Concurrence of these things in any, they have good hopes, at least, that they are not under the Domi∣nion of Sin; nor is it easie to convince them, that they are: And they may so behave themselves herein, as that it is not consistent with Christian Charity to pro∣nounce them so to be. Howbeit, the fal∣lacy that is in these things, hath been de∣tected by many; and much more is by all required to evidence the sincerity of Faith and Holiness. No Man therefore can be acquitted by pleas taken from them, as un∣to their subjection to the Reign of Sin.

THE things of the second sort, whence Arguments may be taken to prove the Do∣minion of Sin in any Person, which yet will not certainly do it, are those which we shall now examine. And we must ob∣serve.

1. THAT where Sin hath the Domi∣nion, it doth indeed rule in the whole Soul, and all the faculties of it. It is a vitious Habit in all of them, corrupting them in their several Natures and Power; with that Corruption whereof they are capable. So in the Mind, of Darkness and Vanity; the Will, of Spiritual Deceit and Pervers∣ness; the Heart, of Stubbornness and Sen∣suality.

Sin in its Power reaches unto, and affects them all. But,

2. IT doth evidence its Dominion, and is to be tryed by its acting in the distinct Faculties of the Mind; in the frame of the Heart, and in the course of the Life.

THESE are those which we shall ex∣amine; First, those which render the case dubious; and then those that clearly de∣termine it on the part of Sin.

I shall not therefore at present give po∣sitive Evidences of Mens Freedom from the Dominion of Sin; but only consider the Arguments that lie against them, and examine how far they are conclusive, or how they may be defeated. And,

1. WHEN Sin hath in any instance possessed the Imagination, and thereby enga∣ged the cogitative Faculty in its Service, it is a dangerous symptom of its Rule or Do∣minion. Sin may exercise its Rule in the Mind, Fancy, and Imagination, where bodily strength or opportunity give no Ad∣vantage for its outward Perpetration. In them the desires of Sin may be enlarged as Hell, and the satisfaction of Lust taken in with greediness. Pride and Covetousness, and Sensuality may reign and rage in the Mind, by corrupt Imaginations, when

their outward Exercise is shut up by cir∣cumstances of Life.

THE first way whereby Sin acts it self, or coins its Motions and Inclinations into Acts, is by the Imagination, Gen. vi. 5. The continual evil Figments of the Heart, are as the bubbling of corrupt Waters from a corrupted Fountain.

THE Imaginations intended are the fixing of the Mind on the Objects of Sin, or sinful Objects by continual Thoughts, with delight and complacency. They are the Minds purveying for the satisfaction of the Flesh in the Lusts thereof, Rom. xiij. 14. whereby Evil Thoughts come to lodge, to abide, to dwell in the Heart, Jer. iv. 14.

THIS is the first and proper Effect of that Vanity of Mind whereby the Soul is alienated from the Life of God. The Mind being turned off from its proper Ob∣ject with a dislike of it, applies its self by its Thoughts and Imaginations unto the Pleasures and Advantages of Sin, seeking in vain to recover the Rest and Satisfaction which they have forsaken in God himself. They follow after lying Vanities, and for∣sake their own Mercies, Jonah ij. 8. And when they give themselves up unto a con∣stant internal converse with the desires of

the Flesh, the Pleasures and Advantages of Sin, with delight and approbation; Sin may reign triumphantly in them, though no appearance be made of it in their out∣ward Conversation. Such are they who have a Form of Godliness, but deny the Power thereof; their hearts being fill'd with a Lit∣ter of ungodly Lusts, as the Apostle de∣clares, 2 Tim. iij. 5.

AND there are Three Evils, with re∣spect whereunto, Sin doth exercise its reign∣ing Power in the Imagination, in an espe∣cial manner.

1. PRIDE, Self-Elation, Desire of Power and Greatness. It is affirmed of the Prince of Tyrus, that he said, He was a God, and sat in the Seat of God, Ezek. xxviij. 3. And the like foolish Thoughts are ascribed unto the King of Babylon, Isa. xiv. 13, 14. None of the Children of Men can attain so great Glory, Power and Dominion in this World, but that in their Imaginations and Desires they can infinitely exceed what they do enjoy; like him who wept, that he had not another World to Conquer. They have no bounds but to be as God, yea, to be God; which was the first design of Sin in the World. And there is none so poor and low, but by his Imaginations, he can

lift up and exalt himself almost into the Place of God. This Vanity and Madness God reproves in his Discourse with Job, Chap. xl. 9, 10, 11, 12, 13, 14. And there is nothing more genuine and proper unto the Original Depravation and Corruption of our Natures, than this Self-Exaltation in foolish Thoughts and Imaginations; because it first came upon us through a de∣sire of being as God. Herein therefore may Sin exercise its Dominion in the Minds of Men; yea, in the empty Mind and Va∣nity of these Imaginations, with those that follow, consists the principal Part of the Deceitful Ways of Sin. The Ways of Men cannot satisfie themselves with what Sins they can actually commit; but in these Imaginations they rove endlessly, finding satisfaction in their Renovation and Va∣riety, Isa. lvij. 1.

2. SENSƲALITY and Ʋncleanness of Life. It is said of some, That they have their Eyes full of Adulteries, and that they cannot cease from Sin, 2 Pet. ij. 14. That is, their Imaginations are continual∣ly working about the Objects of their un∣clean Lusts. These they think of Night and Day, immiring themselves in all Filth continually. Jude calls them filthy Dream∣ers,

defiling the Flesh, v. 8. They live as in a constant pleasing Dream by their vile Imaginations, even when they cannot ac∣complish their lustful desires. For such I∣maginations cannot be better expressed than by Dreams; wherein Men satisfie them∣selves with a supposed acting of what they do not. Hereby do many wallow in the mire of Uncleanness all their Days; and for the most part are never wanting unto the Effects of it, when they have Oppor∣tunity and Advantage. And by this means the most cloystered Recluses may live in constant Adulteries, whereby multitudes of them become actually the Sinks of Unclean∣ness. This is that, which in the Root of it is severely condemned by our Saviour, Matth. v. 28.

3. ƲNBELIEF, Distrust and hard Thoughts of God, are of the same kind. These will sometimes so possess the Imagi∣nations of Men, as to keep them off from all delight in God, to put them on contri∣vances of flying from him; which is a pe∣culiar Case, not here to be spoken unto.

IN these and the like ways may Sin ex∣ercise its Dominion in the Soul, by the Mind and its Imagination. It may do so, when no demonstration is made of it in

the outward Conversation. For, by this means, the minds of men are defiled; and then nothing is clean, all things are impure unto them, Tit. i. 15. Their minds being thus defiled, do defile all things to them, their Enjoyments, their Duties, all they have, and all that they do.

BUT yet all failing, and Sin in this kind doth not prove absolutely, that sin hath not the Dominion in the Mind that it had before. Something of this Vice and Evil, may be found in them that are freed from the reign of Sin. And there will be so, until the Vanity of our Minds is per∣fectly cured and taken away, which will not be in this World. Wherefore I shall name the Exceptions, that may be put in against the Title of Sin, unto Dominion in the Soul; notwithstanding the continu∣ance in some measure of this work of the Imagination, in coining Evil figments in the Heart. And,

1. THIS is no Evidence of the Domi∣nion of Sin, where it is occasional arising from the Prevalency of some present Tem∣ptation; take an Instance in the Case of David. I no way doubt, but that in his Temptation with Bathsheba, his Mind was possess'd with defiling Imaginations.

Wherefore on his Repentance, he not only prays for the Forgiveness of his Sin, but crys out with all fervency, that God would create a clean Heart in him, Psal. li. 10. He was sensible not only of the defilement of his Person by his actual Adultery; but of his Heart, by impure Imaginations. So it may be in case of other Temptations. Whilst Men are entangled with any Temptation, of what sort soever it be, it will multiply Thoughts about it in the Mind: Yea its whole Power consists in a multiplication of Evil Imaginations. By them it blinds the Mind, draws it off from the consideration of its Duty, and enticeth it unto a full con∣ception of Sin, Jam. i. 14. Wherefore in this Case of a prevalent Temptation, which may befal a true Believer, the corrupt working of the Imagination, doth not prove the Dominion of sin.

IF it be enquired, How the Mind may be freed and cleared of these perplexing, defiling Imaginations, which arise from the urgency of some present Temptation, suppose about earthly Affairs, or the like? I say, It will never be done by the most strict Watch and Resolution against them; nor by the most resolute Rejection of them. They will return with new Violence, and

new Pretences, though the Soul hath pro∣mised it self a Thousand times, that so they should not do. There is but one way for the cure of this Distemper, and this is a thorough Mortification of the Lust that feeds them, and is fed by them. It is to no pur∣pose to shake of the Fruit in this case, un∣less we dig up the Root. Every Tempta∣tion designs the satisfaction of some Lusts of the Flesh or of the Mind. These Evil Thoughts and Imaginations are the work∣ing of the Temptation in the Mind. There is no riddance of them, no conquest to be obtained over them, but by subduing the Temptation; and no subduing the Tempta∣tion, but by the Mortification of the Lust, whose satisfaction it is design'd unto. This Course the Apostle directs unto, Col. iij. 3, 5. That which he enjoins is, that we would not set our Minds on the things of the Earth, in opposition unto the things above; that is, that we would not fill our Ima∣ginations, and thereby our Affections with them. But what is the way whereby we may be enabled so to do? that is, saith he, the universal Mortification of Sin, v. 5.

FOR want of the Wisdom and Know∣ledge hereof; or for want of its Practice, thorough a secret unwillingness, to come

up unto a full Mortification of Sin, some are galled and perplexed, yea, and defiled with foolish and vain Imaginations all their days. And although they prove not the Dominion of Sin, yet they will deprive the Soul of that peace and comfort which otherwise it might Enjoy.

BUT yet there is much spiritual Skill and Diligence required to discover, what is the true Root and Spring of the foolish Imaginations that may at any time possess the Mind. For they lie deep in the Heart; that Heart which is deep and deceitful, and so are not easily discoverable. There are many other Pretences of them. They do not directly bespeak that Pride or unclean Lusts which they proceed from; but they make many other Pretences, and feign o∣ther Ends. But the Soul that is watchful and diligent may trace them to their Ori∣ginal. And if such Thoughts are strictly examined at any time, what is their design, whose work they do, what makes them so busie in the Mind, they will confess the Truth, both whence they came, and what it is they aim at. Then is the Mind guid∣ed unto its Duty, which is the Extermina∣tion of the Lust, which they would make Provision for.

2. SUCH Imaginations are no Evi∣dence of the Dominion of Sin, in what degree soever they are, where they are af∣flictive; where they are a burthen unto the Soul, which it groans under and would be delivered from. There is a full account given by the Apostle, of the conflict between in∣dwelling Sin and Grace, Rom. vij. And the things which he ascribes unto Sin, are not the first rising or involuntary Motions of it, nor merely its Inclinati••ns and Disposition: For the things ascribed unto it, as that it Fights, Rebels, Wars, leads Captive, acts as a Law, cannot belong unto them; nor doth he in∣tend the outward acting or perpetration of Sin, the doing, or accomplishing, or finishing of it: For that cannot befal Be∣lievers, as the Apostle declares, 1 Joh. iij. 9. But it is the working of Sin by these Imaginations in the Mind, and the En∣gagement of the Affections thereon, that he doth intend. Now this he declares to be the great burden of the Souls of Belie∣vers, that which makes them think their Condition wretched and miserable in some sort, and which they earnestly cry out for deliverance from, v. 24. This is the pre∣sent Case. These Figments of the Heart, these Imaginations will arise in the Minds

of Men. They will do so sometimes to an high degree. They will impose them on us with Deceit and Violence, leading Cap∣tive unto the Law of them; where they are rejected, condemned, defied; they will return again while there is any Vani∣ty remaining in the Mind, or Corruption in the Affections. But if the Soul be sen∣sible of them, if it labour under them, if it look on them as those that fight against its Purity, Holiness and Peace, if it pray for deliverance from them, they are no Ar∣gument of the Dominion of Sin. Yea, a great Evidence unto the contrary may be taken from that firm Opposition unto them, which the Mind is constantly en∣gaged in.

3. THEY are not a proof of the Do∣minion of Sin, when there is a prevalent Detestation of the Lust from whence they proceed, and whose promotion they design, maintained in the Heart and Mind. I confess, sometimes this cannot be disco∣vered; and all such various Imaginations are but mere Effects of the incurable Va∣nity and Instability of our Minds. For these administer continual occasion unto random Thoughts: But for the most part, (as we observed before) they are employ∣ed

in the service of some Lust, and tend unto the satisfaction of it. They are that which is prohibited by the Apostle, Rom. xiij. 14. Make no provision, &c. And this may be discovered on strict Examination. Now when the Mind is fixed in a constant detestation of that Sin, whereunto they lead, as it is Sin against God, with a firm Resolution against it, in all circumstances that may occur; no proof can be thence taken for the Dominion of Sin.

4. SOMETIMES evil Thoughts are the immediate Injections of Sathan, they are on many Accounts most terrible unto the Soul. Usually for the Matter of them, they are dreadful, and oft-times blasphe∣mous. And as unto the manner of their En∣trance into the Mind, it is, for the most part, surprizing, furious and invisible. From such Thoughts many have concluded themselves to be absolutely under the Power of Sin and Sathan. But they are by certain Rules and infallible Signs, discoverable from whence they do proceed. And on that discovery all pretences unto the Dominion of Sin in them, must disappear. And this is the first Case which renders the Question dubious, Whether Sin have the Dominion in us or no?

2dly. IT is a sign of the Dominion of Sin, when in any Instance it hath a preva∣lency in our Affections: Yea, they are the Throne of Sin, where it acts its Power. But this Case of the Affections, I have handled so at large in my Discourse of spi∣ritual Mindedness, as I shall here very briefly speak unto it, so as to give one Rule only to make a Judgment by, concerning the Dominion of Sin in them.

THIS is certain, that where Sin hath the Prevalency and Predominancy in our Affe∣ctions, there it hath the Dominion in the whole Soul. The Rule is given us unto this purpose, 1 Joh. ij. 15. We are obliged to love the Lord our God with all our Hearts, and all our Souls. And therefore if there be in us a predominant Love to any thing else, where∣by it is preferred unto God, it must be from the Prevalency of a Principle of Sin in us. And so it is with respect unto all other Affections. If we love any thing more than God, as we do if we will not part with it for his sake, be it as a Right Eye, or as a Right Hand unto us, if we take more satisfaction and complacency in it, and cleave more unto it in our Thoughts and Minds than unto God, as Men com∣monly do in their Lusts, Interests, Enjoy∣ments

and Relations; if we trust more to it, as unto a supply of our wants, than unto God, as most do to the World; if our De∣sires are enlarged, and our Diligence height∣ned, in seeking after and attaining other things, more than towards the Love and Favour of God; if we fear the Loss of o∣ther things, or Danger from them more than we fear God; we are not under the Rule of God or his Grace; but we are un∣der the Dominion of Sin, which reigns in our Affections.

IT were endless to give Instances of this Power of Sin in and over the Affections of Men. Self-Love, Love of the World, Delight in things sensual, an over-valua∣tion of Relations and Enjoyments; with sundry other things of an alike nature, will easily evidence it. And to resolve the Case under Consideration, we may ob∣serve,

1. THAT the prevalency of Sin in the Affections, so far as to be a Symptom of its Dominion, is discernable unto the least beam of spiritual Light, with a dili∣gent searching into, and Judgment of our selves. If it be so with any, and they know it not, nor will be convinced of it, (as it is with many) I know not what can

free them from being under the Reign of Sin. And we see it so every day. Men, all whose Ways and Actions proclaim, that they are acted in all things, by an inordinate Love of the World and Self, yet find nothing amiss in themselves; nothing that they do not approve of, unless it be that their Desires are not satisfied according to their Expectations. All the Commands we have in the Scripture for Self-Searching, Trial and Examination; all the Rules that are given us unto that End, all the warnings we have of the Deceitfulness of Sin, and of our own Hearts; they are given us to prevent this Evil of shutting our Eyes a∣gainst the prevalent Corruption and Disor∣der of our Affairs. And the Issue of all our Endeavours in this kind, is in the Ap∣peal of David to God himself, Psal. cxxxix. 23, 24.

2. WHEN Men have Convictions of the irregularity and disorder of their Affe∣ctions, yet are resolved to continue in the State wherein they are, without the cor∣rection and amendment of them; because of some Advantages and Satisfaction, which they receive in their present State; they seem to be under the Dominion of Sin. So is it with those mention'd, Isa.

vij. 10. upon the Account of the present satisfaction, delight and pleasure, that their corrupt Affections do take in cleaving in∣ordinately unto their Objects, they will not endeavour their Change and Alteration.

3. THIS then is the sole safe Rule in this Case. Whatever hold Sin may have got in our Affections; whatever prevalency it may have in them, however it may en∣tangle and desile them; if we endeavour sincerely the discovery of this Evil, and therein set our selves constantly unto the Mortification of our corrupt Affections by all due means, there is not in their disorder any Argument to prove the Dominion of Sin in us. Our Affections, as they are cor∣rupt, are the proper Objects of the great Duty of Mortification; which the Apostle therefore calls our Members that are on the Earth, Col. iij. 5. This is a safe Anchor for the Soul in this Storm. If it live in a sin∣cere endeavour after the Mortification of every discoverable Corruption, and Disor∣der in the Affections, it is secure from the Dominion of Sin. But as for such, as are negligent in searching after the State of their Souls, as unto the Inclinations and Engagement of their Affections, who ap∣prove of themselves in their greatest irre∣gularities,

resolvedly indulge themselves in every way of Sin to gratifie their sensu∣al Affections, they must provide them∣selves of Pleas for their Vindication; I know them not. But the meaning of our present Rule, will be farther manifest in what en∣sues.

3dly. IT is a dangerous sign of the Do∣minion of Sin, when after a Conviction of their necessity, it prevaileth unto a neglect of those ways and duties, which are pecu∣liarly suited, directed and ordained unto its Mortification and Destruction. This may be cleared in some particulars.

1. MORTIFICATION of Sin, is the constant Duty of all Believers, of all who would not have Sin have Dominion over them. Where Mortification is sincere, there is no Dominion of Sin; and where there is no Mortification, there Sin doth reign.

2. THERE are some Graces and Du∣ties that are peculiarly suited and ordained unto this End, that by them and their Agency, the work of Mortification may be carried on constantly in our Souls. What they are, or some of them, we shall see immediately.

3. WHEN Sin puts forth its Power in any especial Lust, or in a strong Inclina∣tion unto any actual Sin, then it is the duty of the Soul to make diligent application of those Graces and Duties, which are speci∣fical and proper unto its Mortification.

4. WHEN men have had a Conviction of these Duties, and have attended unto them according unto that Conviction; if Sin prevail in them to a neglect or relin∣quishment of those Duties, as unto their performance, or as unto their application unto the Mortification of Sin, it is a dan∣gerous sign that Sin hath Dominion in them. And I distinguish between these things, namely, a neglect of such Duties, as unto their performance and a neglect of the Application of them unto the Mor∣tification of Sin. For men may, on other Accounts, continue the observance of them, or some of them, and yet not apply them unto this especial End. And so all exter∣nal Duties may be observed, when Sin reigneth in Triumph, 2 Tim. iij. 5.

THE meaning of the Assertion being stated, I shall now name some of those Graces and Duties, unto whose Omission and Neglect Sin may prevail, as unto an Application of them unto the Mortification of any Sin.

THE First is, The daily exercise of Faith on Christ as Crucified. This is the great Fundamental Means of the mortifi∣cation of Sin in general, and which we ought to apply unto every particular In∣stance of it. This the Apostle Discourseth at large, Rom. vi. 6, 7, 8, 9, 10, 11, 12, 13. Our Old Man, saith he, is crucified with Christ, that the Body of Sin might be de∣stroyed, that henceforth we should not serve Sin. Our Old Man, or the Body of Sin, is the Power and Reign of Sin in us. These are to be destroyed; that is, so mortified, that henceforth we should not serve Sin; that we should be delivered from the Power and Rule of it. This, saith the Apostle, is done in Christ: Crucified with him. It is so meritoriously in his actual dying or being Crucified for us; it is so virtually, because of the certain Provision that is made therein, for the Mortification of all Sin. But it is so actually by the Exercise of Faith on him as crucified, dead and buried, which is the means of the actual Communicati∣on of the virtue of his Death unto us for that End. Herein are we said to be dead and buried with him, whereof Bap∣tism is the Pledge. So by the Cross of Christ, the World is crucified unto us, and

we are so to the World, Gal. vi. 14. which is the substance of the Mortification of all Sin. There are several Ways whereby the Exercise of Faith on Christ crucified, is effectual unto this End.

1. LOOKING unto him as such, will beget holy Mourning in us, Zech. xij. 10. They shall look on him whom they have pierced, and mourn. It is a Promise of Gospel Times and Gospel Grace. A view of Christ, as pierced, will cause mourning in them that have received the Promise of the Spirit of Grace and Supplication there mentioned. And this mourning is the Foundation of Mortification. It is that godly Sorrow which works Repentance unto Salvation, not to be repented of, 2 Cor. vij. 10. And Mortification of Sin is of the Essence of Repentance. The more Believers are ex∣ercised in this View of Christ, the more humble they are; the more they are kept in that mourning frame, which is univer∣sally opposite unto all the Interest of Sin, and which keeps the Soul watchful against all its Attempts. Sin never reigned in an humble mourning Soul.

2. IT is effectual unto the same end, by the way of a powerful Motive, as that which calls and leads unto Conformity to

him. This is pressed by the Apostle, Rom. vi. 8, 9, 10, 11. Our Conformity unto Christ, as crucified and dead, consists in our being dead unto Sin, and thereby over∣throwing the reign of it in our mortal Bo∣dies. This Conformity, saith he, we ought to reckon on as our Duty; reckon your selves dead unto Sin, that is, that you ought so to be, in that Conformity, which you ought to aim at unto Christ cru∣cified. Can any spiritual Eye behold Christ dying for Sin, and continue to live in Sin? Shall we keep that alive in us, which he dy'd for, that it might not eternally de∣stroy us? Can we behold him bleeding for our Sins, and not endeavour to give them their deaths Wound? The efficacy of the Exercise of Faith herein unto the Mortifica∣tion of Sin, is known unto all Believers in Experience.

3. FAITH herein gives us Commu∣nion with him in his Death, and unites the Soul unto it, in its Efficacy. Hence we are said to be buried with him into Death, and to be planted together in the likeness of his Death, Rom. vi. 4, 5. Our Old Man is crucified with him, v. 6. We have by Faith Communion with him in his Death, unto the death of Sin.

THIS therefore is the first Grace and Duty which we ought to attend unto for the Mortification of Sin. But where Sin hath that Interest and Power in the Mind, as to take it off from this Exercise of Faith, to prevent or obstruct it, as it will do, so as that it will not, so as that it shall not dare to think or meditate on Christ crucified, be∣cause of the inconsistency of such Thoughts, with an Indulgence unto any Lust; it is to be feared, that Sin is in the Throne.

IF it be thus with any; if they have not yet made use of this way and means for the Mortification of Sin; or if being con∣vinced of it, they have been for any season driven or withheld from the Exercise of Faith herein, I have nothing to offer to free them from this Evidence of the reign of Sin, but only that they would speedily and carefully address themselves unto their Duty herein. And if they prevail on them∣selves unto it, it will bring in its own Evi∣dence of their freedom.

SOME, it may be, will say, That in∣deed they are unskilful in this Word of Righteousness, as some are, Heb. v. 13. They know not how to make use of Christ crucified unto this End; nor, how to set themselves about it. Other ways of Mor∣tification

they can understand. The Dis∣cipline and Penances assigned by the Papists unto this End, are sensible. So are our own Vows and Resolutions, with other Duties that are prescribed; but as for this way of deriving Vertue from the Death of Christ unto the Death of Sin, they can un∣derstand nothing of it.

I easily believe that some may say so, yea ought to say so, if they would speak their Minds. For the spiritual Wisdom of Faith is required hereunto; but all Men have not Faith. On the loss of this Wis∣dom, the Papists have invented another way to supply the whole Exercise of Faith herein. They will make Crucifixes, Images of Christ crucified, then they will adore, embrace, mourn over, and expect great Verue from them. Without these Images they know no way of addressing unto Christ, for the Communication of any Vir∣tue from his Death or Life. Others may be at the same loss. But they may do well to consider the cause of it. For,

1. IS it not from Ignorance of the My∣stery of the Gospel, and of the Communicati∣on of supplies of spiritual things from Christ thereby, of the Efficacy of his Life and Death unto our Sanctification and Mortifi∣cation of Sin? Or,

2. IS it not because indeed they have never been throughly distressed in their Minds and Consciences by the Power of Sin; and so have never in good earnest looked for relief? Light general Con∣victions either of the Guilt or Power of Sin will drive none to Christ. When their Consciences are reduced unto real Streights, and they know not what to do, they will learn better how to look unto him whom they have pierced. Their Condition, whoever they are, is dangerous, who find not a ne∣cessity every day of applying themselves by Faith unto Christ, for help and succour. Or,

3. IS it not because they have other re∣liefs to betake themselves unto? Such are there own Promises and Resolutions, which, for the most part, serve only to cheat and quiet Conscience for an hour or a day, and then vanish into nothing. But whatever be the Case of this Neglect, those in whom it is, will pine away in their Sins. For no∣thing but the Death of Christ for us, will be the death of Sin in us.

Secondly, Another Duty necessary unto this end, is continual Prayer, and this to be considered as unto its Application, to the prevalency of any particular Lust,

wherein Sin doth in a peculiar manner exert its Power. This is the great Ordinance of God for its Mortification. For,

1. HEREBY we obtain spiritual Aids and Supplies of strength against it. We are not more necessarily and fervently to pray that Sin may be pardoned, as to its guilt, than we are that it may be subdued, as to its power. He who is negligent in the latter, is never in good earnest in the former. The Pressures and Troubles which we receive from the Power of Sin, are as pungent on the Mind, as those from its Guilt are on the Conscience. Meer pardon of Sin will never give Peace unto a Soul, though it can have none without it. It must be mortified also, or we can have no spiritual Rest. Now this is the work of Prayer, namely, to seek and obtain such supplies of mortifying, sanctifying Grace, as whereby the Power of Sin may be broken, its Strength abated, its Root withered, its Life destroyed, and so the whole Old Man crucified. That which was the Apostles request for the Thessalo∣nians, is the daily Prayer of all Believers for themselves, 1 Thes. v. 23.

2. A constant Attendance unto this Du∣ty in a due manner, will preserve the Soul

in such a frame, as wherein Sin cannot ha∣bitually prevail in it. He that can live in sin, and abide in the ordinary duties of Prayer, doth never once Pray as he ought. Formality, or some secret Reserve or o∣ther, vitiates the whole. A truly gracious praying Frame (wherein we pray always) is utterly inconsistent with the love of, or reserve for any sin. To pray well, is to pray always; that is, to keep the Heart always in that frame which is required in Prayer: And where this is, sin can have no Rule, no, nor quiet Harbour in the Soul.

3. IT is the Soul's immediate Conflict against the Power of sin. Sin, in it is for∣mally considered as the Soul's Enemy, which fights against it. In Prayer the Soul sets it self to graple with it, to wound, kill and destroy. It is that whereby it ap∣plies all its spiritual Engines unto its utter Ruine; herein it exerciseth a gracious ab∣horrency of it, a clear self-condemnation on the account of it, and engageth Faith on all the Promises of God, for its Conquest and Destruction.

IT is hence evident, that if Sin hath pre∣vailed in the Mind, unto a negligence of this Duty, either in general, or, as unto

the effectual Application of it, unto any especial Case, where it exerts its Power, it is an ill Symptom of the Dominion of Sin in the soul.

IT is certain, that unmortified sin, sin indulged unto, will gradually work out all due regard unto this duty of Prayer, and alienate the mind from it, either as unto the matter or manner of its performance. We see this exemplified every day in Apo∣state Professors. They have had a Gift of Prayer, and were constant in the Exercise of it; but the love of sin, and living in it hath devoured their Gifts, and wholly ta∣ken off their minds from the Duty it self, which is the proper Character of Hypo∣crites; will he delight himself in the Al∣mighty? Will he always call upon God? Job xxvij. 10. He may do so for a Season; but falling under the power of sin, he will not continue so to do.

NOW because sin useth great Deceit herein, in a gradual Progress for attaining its End, and thereby securing its Domini∣on; we may in a way of warning or cau∣tion, take notice of some of its steps, that the Entrances of it may be opposed. For as the Entrance of God's Word giveth Light, Psal. cxix. 130. the first puttings

forth of its Power on the Soul, gives spiri∣tual Light unto the Mind, which is to be improved; so the Entrance of sin, the first actings of it on the Mind, towards the neglect of this Duty, brings a deceiving darkness with them, which is to be op∣posed.

1. It will produce in the mind an un∣readiness unto this duty in its proper Sea∣sons. The heart should always rejoice in the approach of such seasons, because of the delight in God, which it hath in them. To rejoice and be glad in all our approaches unto God, is every way required of us, and therefore with the Thoughts of and in the approach of such seasons, we ought to groan in our selves for such a prepared∣ness of Mind, as may render us meet for that Converse with God, which we are called unto. But where Sin begins to pre∣vail, all things will be unready and out of order. Strange Tergiversations will rise in the mind, either as unto the duty it self, or as unto the manner of its performance. Customariness and Formality are the Prin∣ciples which act themselves in this Case. The Body seems to carry the Mind to the Duty whether it will or no, rather than the Mind to lead the Body in its part of it:

And it will employ it self in any thing, ra∣ther than in the Work and Duty that lies be∣fore it.

HEREIN then lies a great part of our Wisdom, in obviating the power of sin in us. Let us keep our hearts continu∣ally in a gracious Disposition and readiness for this Duty, in all its proper seasons. If you lose this ground, you will yet go more backwards continually. Know there∣fore, that there is no more effectual pre∣servative of the soul from the power of sin, than a gracious readiness for, and disposi∣tion unto this duty in private and publick, according to its proper seasons.

2. IN its Progress, unto unreadiness it will add unwillingness; for the Mind pre∣possessed by sin, finds it directly contrary unto its present Interest, Disposition and Inclination. There is nothing in it but what troubles and disquiets them; as he said of the Prophet, who was not willing to hear him any more, it speaks not good but evil of them continually. Hence a se∣cret unwillingness prevails in the mind, and an aversation from a serious Engage∣ment in it. And the Attendance of such Persons to it, is as if they were under a force, in a compliance with Custom and Convicti∣ons.

3. SIN will at length prevail unto a total neglect of this Duty: This is an Ob∣servation confirmed by long Experience. If Prayer do not constantly endeavour the ruine of Sin, sin will ruine Prayer; and utterly alienate the Soul from it. This is the way of Backsliders in heart; as they grow in sin, they decay in prayer, until they are weary of it, and utterly relinquish it. So they speak, Mal. i. 13. Behold what a weariness it is, and ye have snuffed at it. They look on it as a Task, as a Burthen, and are weary in attending unto it.

NOW when I place this as an Effect of the prevalency of sin; namely, a relin∣quishment of the Duty of Prayer; I do not intend that Persons do wholly and ab∣solutely, or as to all ways of it, publick and private, and all seasons or occasions of it, give it over utterly. Few arise to that profligacy in sin, unto such desperate resolutions against God. It may be they will still attend unto the stated seasons of Prayer, in Families or publick Assemblies, at least drawing near to God with their Lips; and they will on surprizals and dan∣gers personally cry unto God, as the Scri∣pture every where testifieth of them. But

this only I intend; namely, that they will no more sincerely, immediately, and di∣rectly apply Prayer to the mortification and ruine of that Lust or Corruption, wherein Sin puts forth its Power and Rule in them: And where it is so, it seems to have the Dominion. Of such an one, saith the Psalmist, He hath left off to be wise and to do good; he setteth himself in a way that is not good, he aborreth not Evil, Psal. xxxvi. 3, 4.

BUT such a Relinquishment of this Duty, as unto the End mentioned, as is habitual, and renders the Soul secure under it, is intended. For there may, through the power of Temptation, be a prevalency of this Evil in Believers for a season. So God complains of his People, Isa. xliij. 22. Thou hast not called upon me, O Jacob, but hast been weary of me, O Israel; that is, com∣paratively, as unto the fervency and since∣rity of the duty required of them. Now, when it is thus with Believers for a season, through the Power of Sin and Tempta∣tion; (1.) They do not approve of them∣selves therein. They will ever and anon call things to consideration, and say, It is not with us as it should be, or as it was in former days; this thing is not good that

we do; nor will it be Peace in the latter End. (2.) They will have secret Reso∣lutions of shaking themselves out of the dust of this Evil State; they say in them∣selves, we will go and return unto our first Husband; for, then it was better with us than now; as the Church did, Hos. ij. 7. (3.) Every thing that peculiarly befals them in a way of Mercy or Affliction, they look on as Calls from God, to deliver and recover them from their Backsliding frame. (4.) They will receive in the Warnings which are given them by the Word preach∣ed, especially, if their particular Case be touched on, or laid open. (5.) They will have no Quiet, Rest, nor Self-approbation, until they come thoroughly off unto an healing and Recovery; such as that describ∣ed, Hos. xiv. 1, 2, 3, 4.

THUS it may be with some over whom Sin hath not the Dominion; yet ought the first Entrance of it to be diligent∣ly watched against, as that which tends unto the danger and ruine of the Soul.

Thirdly, CONSTANT self-abasement, condemnation and abhorrency, is another duty that is directly opposed unto the In∣terest and Rule of sin in the Soul. No frame of Mind is a better Antidote against

the Poison of sin; He that walketh humbly▪ walketh surely. God hath a continual re∣gard unto Mourners, those that are of a broken Heart and a contrite Spirit. It is the Soil where all Grace will thrive and flourish. A constant due sense of sin as sin, of our Interest therein by Nature, and in the Course of our Lives, with a continual afflictive Remembrance of some such In∣stances of it, as have had peculiar Aggra∣vations issuing in a gracious Self-Abase∣ment, is the Soul's best posture in watch∣ing against all the Deceits and Incursions of Sin. And this is a duty which we ought with all diligence to attend unto. To keep our Souls in a constant frame of Mourning and Self-Abasement, is the most necessary part of our Wisdom, with refe∣rence unto all the Ends of the Life of God: And it is so far from having any incon∣sistency with those Consolations and Joys, which the Gospel tenders unto us in Belie∣ving, as that it is the only way to let them into the Soul in a due manner. It is such Mourners, and those alone, unto whom Evangelical Comforts are administred, Isa. lvij. 18.

ONE of the first things that sin doth when it aims at Dominion, is the destructi∣on

of this frame of Mind; and when it actually hath the Rule, it will not suffer it to enter: It makes men careless and regard∣less of this matter, yea, bold, presumptu∣ous and fearless: It will obstruct all the entrances into the mind of such Self-Re∣flections and Considerations, as lead unto this Frame: It will represent them either as needless or unseasonable; or make the mind afraid of them, as things which tend unto its disquietment and disturbance, without any advantage. If it prevail herein, it makes way for the security of its own Dominion. Nothing is more watched against than a proud, regardless, senseless, secure frame of Heart, by them who are under the Rule of Grace.

Fourthly, A Reserve for any one known sin, against the Light and Efficacy of Con∣victions, is an Argument of the Dominion of sin. So was it in the Case of Naaman; he would do all other things, but put in an Exception for that, wherein his Honour and Profit did depend. Where there is sincerity in Convictions, it extends it self unto all sins: For it is of sin as sin, and so of every known sin equally, that hath the na∣ture of sin in it. And to be true to Con∣victions is the Life of sincerity. If men

can make a choice of what they will ex∣cept, and reserve, notwithstanding, their being convinced of its Evil, it is from the ruling Power of sin. Pleas in the Mind, in the behalf of any sin; that is, for a continuance in it, prevalent thereunto, ruines all sincerity. It may be, the pre∣tence is, That it is but a little one, of no great moment, and that which shall be com∣pensated with other duties of Obedience; or, it shall be retained only until a fitter season for its Relinquishment; or, men may be blinded after Conviction to dispute again, whether what they would abide in be sinful or no, as is the Case frequently with respect unto Covetousness, Pride and Conformity to the World; it is a dreadful effect of the ruling Power of Sin. What∣ever impeacheth the Universality of Obe∣dience in one thing, overthrows its since∣rity in all things.

Fifthly, HARDNESS of Heart, so frequently mentioned and complained of in the Scripture, is another Evidence of the Dominion of Sin. But because there are various degrees also hereof, they must be considered, that we may judge aright what of it is an Evidence of that Dominion, and what may be consistent with the Rule of

Grace: For it is that mysterious Evil whereof the best men do most complain; and whereof the worst have no sense at all.

CHAP. IV.

Hardness of Heart spoken to, as an eminent sign of Sin's Dominion, and is shewed, that it ought to be considered as total or partial.

HARDNESS of Heart, is either Total and Absolute; or, Partial and Comparative only.

TOTAL Hardness, is either Natural and Universal; or, Judiciary in some par∣ticular Individuals.

NATURAL Hardness, is the Blind∣ness or Obstinacy of the Heart in Sin, by Nature, which is not to be cured by the use or application of any outward Means. Hardness and impenitent Heart, Rom. ij. 5. This is that Heart of Stone, which God promises in the Covenant to take away, by the Efficacy of his Almighty Grace, Ezek. xxxvi. 26. Where this Hardness abides

uncured, unremoved, there Sin is abso∣lutely in the Throne; this therefore we do not enquire about.

JUDICIARY Hardness, is either immediately from God; or, it is by the Devil, through his Permission.

IN the first way, God is said frequent∣ly to harden the Hearts of Men in their Sins, and unto their Ruine, as he did with Pharaoh; and he doth it in general Two ways, (1.) By with-holding from them those supplies of Light, Wisdom and Un∣derstanding, without which they cannot understand their Condition, see their Dan∣ger, nor avoid their Ruine. (2.) By with-holding the Efficacy of the means which they enjoy for their Conviction and Repentance; yea, and giving them an Efficacy unto their Obduration, Isa. vi. 9, 10. And concerning this divine Indu∣ration, we may observe,

(1.) THAT it is the severest of divine Punishments in this World; (2.) That therefore it is not executed, but towards those that are habitually wicked, and so do, of choice, harden themselves in their Sins, Rom. i. 26, 28. (3.) For the most part it respects some especial Times and Seasons, wherein are the turning points

for Eternity. (4.) That the Condition of those so hardned is remediless, and their Wounds uncurable.

WHERE any are thus hardned, there is no Question about the Dominion of Sin. Such an Heart is its Throne, its proper Seat next to Hell.

THERE is a Judiciary Hardness, which Sathan, through God's Permission, brings on men, 2 Cor. iv. 4. And there are many ways whereby he doth effect it, not here to be insisted on.

BUT there is an Hardness of Heart, that is indeed but partial and comparative, whatever appearance it may make of that which is total and absolute, where the En∣quiry ariseth, whether it be an Evidence of the Dominion of Sin or no.

THERE is an Hardness of Heart, which is known and lamented in them in whom it is. Hereof the Church com∣plains, Isa. lxiij. 17. O Lord, why hast thou hardened our Heart from thy Fear? or suf∣fered it so to be; not healing, not recover∣ing our Hardness. And there are sundry things which concurr in this kind of Hard∣ness of Heart. As,

1. WANT of readiness to receive di∣vine Impressions from the Word of God.

When the Heart is soft and tender, it is also humble and contrite, and ready to tremble at the word of God. So it is said of Josia, that his Heart was tender, and he humbled himself before the Lord, when he heard his Word, 2 Kings xxij. 18, 19. This may be wanting in some in a great mea∣sure, and they may be sensible of it. They may find in themselves a great unreadiness to comply with divine Warnings, Re∣proofs, Calls. They are not affected with the Word preached, but sometimes com∣plain that they sit under it like Stocks and Stones. They have not an experience of its Power, and are cast into the mould of it. Hereon they apprehend that their Hearts are hardned from the fear of God, as the Church complains. There is indeed no better frame of Heart to be attained in this Life, then that, whereby it is to the Word, as the Wax to the Seal, fit and ready to receive Impressions from it. A Frame that is tender to receive the Com∣munications of the Word in all their Vari∣ety, whether for Reproof, Instruction or Consolation; and the want hereof, is a culpable Hardness of Heart.

2. THERE belongs unto it an Affected∣ness with the guilt of Sin, as unto the

sorrow and Repentance that it doth re∣quire. There is none in whom there is any spark of saving Grace, but hath a gracious sorrow for Sin, in some degree or other; but there is a Proportion required between Sin and Sorrow. Great Sins require great Sorrows; as Peter on his great sin, wept bitterly. And all, especial Aggravations of Sin, require an especial sense of them. This the Soul finds not in it self. It bears the Thoughts of Sin, and the Rebukes of Conscience, without any great concussion or remorse. It can pass over the charge of sin, without relenting, mourning, dissol∣ving in Sighs and Tears; and it cannot but say sometimes thereon, that its heart is like the Adamant or the Flint in the Rock; this makes many fear, that they are under the Dominion of Sin; and they fear it the more, because that fear doth not affect and humble them as it ought. And it must be granted, that all unaffectedness with sin, all want of Humiliation and god∣ly Sorrow upon it, is from an undue hard∣ness of Heart. And they, who are not af∣fected with it, have great reason to be jea∣lous over themselves, as even unto their spiritual State and Condition.

3. OF the same kind in its measure, is unaffectedness with the Sins of others, a∣mong whom we live, or in whom we are concerned. To mourn for the sins of o∣thers, is a duty highly approved of God; Ezek. ix. It argues the effectual working of many Graces, as Zeal for the Glory of God, Compassion for the Souls of Men, Love to the Glory and Interest of Christ in the World. The want hereof is from hardness of Heart, and it is that which abounds among us. Some find not them∣selves at all concerned herein, some make pretences why they need not so be, or, that it is not their Duty; what is it unto them how wicked the World is, it shall answer for its own Sins. Nor are they moved when it comes nearer them. If their Children come to Losses, Ruine, Poverty, then they are affected indeed. But so long as they flourish in the World, be they Apostates from Profession, be they Enemies to Christ, do they avowedly be∣long unto the World, and walk in the ways of it; they are not much concerned, especi∣ally if they are not scandalously Profligate. But this also is from Hardness of Heart, which will be bewail'd, where Grace is vigilant and active.

4. WANT of a due sense of Indica∣tions of divine displeasure, is another In∣stance of this Hardness of Heart. God doth oft-times give signs and tokens hereof; whether as unto the publick State of the Church in the World, or, as unto our own Persons, in Afflictions and Chastisements. In the seasons hereof, he expects that our Hearts should be soft and tender, ready to receive Impressions of his Anger, and pliable therein unto his Mind and Will. There are none whom at such a time he doth more abhorr, than those who are stout-hearted, little regarding him or the Ope∣ration of his Hands. This in some mea∣sure may be in Believers; and they may be sensible of it, to their Sorrow and Hu∣milition.

THESE things, and many more of the like nature, proceed from Hardness of Heart, or the remainder of our hardness by nature, and are great promoters of the Interest of Sin in us. But where any Per∣sons are sensible of this Frame, where they are humbled for it, where they mourn un∣der and cry out for its removal, it is so far from being an Evidence of the Domi∣nion of Sin over them, in whom it is, that it is an eminent sign of the contrary;

namely, that the ruling Power of Sin is certainly broken and destroyed in the Soul.

BUT there are other Instances of Hardness of Heart, which have much more difficulty in them, and which are hardly reconcilable unto the Rule of Grace. I shall mention some of them.

1. SECURITY and senseless under the guilt of great actual Sins. I do not say this is or can at any time be absolute in any Believer. But such it may be, as whereon men may go on at their old Pace of Duties and Profession, though without any pecu∣liar Humiliation, albeit they are under the provoking guilt of some known sin, with its Aggravations. It will recurr upon their Minds and Conscience, (unless it be sear∣ed) will treat with them about it. But they pass it over, as that which they had rather forget, and wear out of their minds, then bring things unto their proper Issue by particular Repentance. So it seems to have been with David after his Sin with Bathsheba. I doubt not but that before the message of God to him by Nathan, he had unpleasing Thoughts of what he had done. But there is not the least Footsteps in the Story, or any of his Prayers, that he laid it seriously to heart, and was humbled for

it before. This was a great Hardness of Heart, and we know how difficult his Re∣covery from it was. He was saved but as through Fire. And where it is so with any one, that hath been overtaken with any great Sin, as Drunkenness or other Folly, that he strives to wear it out, to pass it over, to forget it, or give himself Counte∣nance from any reasoning or consideration against the especial sense of it, and humilia∣tion for it; he can, during that State and Frame, have no solid Evidence, that Sin hath not the Dominion in him. And let such Sinners be warned, who have so passed over former Sins, until they have utterly lost all sense of them, or are under such a Frame at present; that they recal things to another Account, and suffer no such Sin to pass without a peculiar Humiliation, or whatever be the final Issue of things with them, they can have no solid ground of spi∣ritual Peace in this World.

2. THERE is such a dangerous Hard∣ness of Heart, where the guilt of one Sin makes not the Soul watchful against ano∣ther of another sort. Where-ever the Heart is tender, upon a surprizal into Sin, it will not only watch against the returns thereof, or relapses into it, but will be made dili∣gent,

heedful and careful against all other Sins whatever. So is it with all that walk humbly under a sense of sin. But when Men in such a state are careless, bold and negligent, so as that if they repeat not the same sin, they are easily hurried into others. Thus was it with Asa; he was wroth with the Prophet that came un∣to him with a divine Message, and smote him, and cast him in Prison, for he was in a Rage, 2 Chron. xvi. 10. A Man would think that when he was recovered out of this Distemper, it might have made him humble and watchful against other Sins: But it was not so; for, it is added, that he oppressed some of the People at the same time; and he rested not there, but in his Disease he sought not to the Lord, but unto Physicians; unto Persecution he added Oppression, and unto that Unbelief. v. 12. yet notwithstanding all this, the Heart of Asa was perfect with the Lord all his days, 1 Kings xv. 14. that is, he had a prevalent Sincerity in him notwithstand∣ing these Miscarriages. But he was doubt∣less under the Power of great Hardness of Heart. So is it with others in the like Cases, when one sin makes them not care∣ful and watchful against another. As

when men have stained themselves with Intemperance of Life, they may fall into Excess of Passion in their Families and Re∣lations; or into a neglect of Duty, or take any other crooked steps in their walk. This argues a great Prevalency of Sin in the Soul, although as we see in the Exam∣ple of Asa, it is not an infallible Evidence of its Dominion; yet of that nature it is, wherewith divine Peace and Consolation are inconsistent.

3. WHEN men fall into such unspi∣ritual Frames, such deadness and decays, as from which they are not recoverable by the ordinary means of Grace; it is a cer∣tain Evidence of Hardness of Heart, and the Prevalency of Sin therein. It is so, whe∣ther this be the fault of Churches or of perti∣cular Persons? The Preaching of the Word, is the especial divine Ordinance for the healing and recovery of Backsliders in Heart or Life. Where this will not effect it in any, but they will go on frowardly in the ways of their own hearts, unless God take some extraordinary course with them, they are on the brink of Ruine, and live on sove∣reign Grace alone.

THUS was it with David. After his great Sin, there is no doubt but he at∣tended

unto all Ordinances of divine Wor∣ship, which are the ordinary means of the preservation and recovery of Sinners from their Backslidings. Howbeit they had not this effect upon him; he lived impenitent∣ly in his Sin, until God was pleased to use extraordinary means in the especial Mes∣sage of Nathan, and the Death of his Child, for his awakening and recovery.

AND thus God will deal sometimes with Churches and Persons. Where ordi∣nary means for their recovery will not effect it, he will by sovereign Grace, and it may be by a concurrence of Extraordi∣nary Providence, heal, revive and save them. So he promiseth to do, Isa. lvij. 16, 17, 18, 19.

BUT where this is trusted unto, in the neglect of the ordinary means of heal∣ing, seeing there is no direct Promise of it, but it is a Case reserved unto absolute soveraignty, the End may be bitterness and sorrow.

AND let them take heed who are un∣der this Frame: For although God may deliver them, yet it will be by terrible things; as Psal. lxv. 5. Such terrible things as wherein he will take Vengeance of their Inventions, Psal. xcix. 8. though he do for∣give

them: So David affirms of himself, that God in his dealing with him, had broken all his Bones, Psal. li. 8.

I fear this is the present Case of many Churches and Professors at this day. It is evident that they are fallen under many spiritual decays. Neither have the ordi∣nary means of Grace, Repentance and Hu∣miliation, though backed with various providential Warnings, been efficacious to their recovery. It is greatly to be fear∣ed that God will use some severe Dispensa∣tion in terrible things towards them for their awakning; or, which is more dread∣ful, withdraw his Presence from them.

4. OF the same Nature it is, and ar∣gues no small Power of this Evil, when men satisfie and please themselves in an unmortified, unfruitful Profession; a se∣vere Symptom of the Dominion of Sin. And there are Three things that manifest the consistency of such a Profession, with Hardness of Heart; or, are fruits of it therein.

1. A neglect of the principal duties of it. Such are mortification in themselves, and usefulness or fruitfulness towards others. A Deficiency and Neglect in these things, are evident amongst many that pro∣fess

Religion. It doth not appear that in any thing they seriously endeavour the Mortification of their Lusts, their Pride, their Passion, their Love of the World, their inordinate Desires and sensual Appe∣tites. They either indulge unto them all, or, at least, they maintain not a constant Conflict against them. And, as unto use∣fulness in the Fruits of Righteousness, which are to the Praise of God by Jesus Christ, or those good Works, which are the Evidence of a living Faith, they are openly barren in them. Now, whereas these are the principal Dictates of that Re∣ligion which they do profess, their neglect of them, their deficiency in them proceeds from an Hardness of Heart, over-powering their Light and Convictions. And what shall long, in such a Case, stop Sins out of the Throne? Self-pleasing and satisfaction in such a Profession, argues a very dangerous State and Habit of Mind. Sin may have a full Dominion under such a Profession.

2. THE admission of an habitual For∣mality into the performance of religious Duties, is of the same nature. In some the Power of Sin (as we observed before) pre∣vails unto the Neglect and Omission of such Duties. Others continue the Observation,

but are so formal and lifeless in them, so careless, as unto the exerting or exercise of Grace in them, as gives an uncontroul∣able Evidence of the Power of Sin, and a spiritual senselesness of Heart. There is nothing that the Scripture doth more fre∣quently and severely condemn, nor give as a Character of Hypocrites, than a di∣ligent Attendance unto a multiplication of Duties, whilst the Heart is not spiritually engaged in them. For this cause the Lord Christ threatned the utter Rejection of the Luke-warm Church of Laodicea. And God pronounceth a most severe Sentence against all that are guilty of it, Isa. xxix. 13, 14. Yet thus it may be with many, and that thus it hath been with them, many do manifest by their open Apostacy, which is the com∣mon Event of this Frame and Course long continued in; for some in the daily per∣formance of religious Duties for a season, do exercise and preserve their Gifts, but there being no exercise of Grace in them, after a while those Gifts also do wither and decay. They are under the Power of the Evil whereof we treat, namely, an hard and senseless Heart, that can ap∣prove of themselves in such a lifeless, heartless Profession of Religion and perfor∣mance of the Duties thereof.

3. WHEN Men grow senseless under the Dispensation of the Word, and do not at all profit by it. The general Ends for preaching the Word unto Believers are (1.) The encrease of spiritual Light, Know∣ledge and Understanding in them. (2.) The growth of Grace enabling to Obedi∣ence. (3.) Holy Excitation of Grace by Impressions of its Power in the Commu∣nication of the Mind, Will, Love and Grace of God unto our Souls, which is at∣tended with (4.) An Impression on the Af∣fections, renewing and making them more holy and heavenly continually; with (5.) Direction and Administration of spiritual strength against Temptations and Corru∣ptions; and (6.) Fruitfulness in the Works and Duties of Obedience.

WHERE Men can abide under the Dispensation of the Word, without any of these effects on their Minds, Consciences or Lives; they are greatly hardened by the deceitfulness of Sin; as Heb. iij. 12, 13. this Case is stated. Now whether this be,

1. FROM that carelesness and secu∣rity which is grown on all sorts of Persons, against which God doth justly express his Indignation, by with-holding the Power

and Efficacy of his Word, in its Admini∣stration from them: Or,

2. FROM an encrease of an unsancti∣fied Light and Gifts, which fill men with high thoughts of themselves, and keep them off from that humble Frame which a∣lone is teachable: Or,

3. FROM a loss of all due Reverence unto the Ministry, as God's Ordinance for all the ends of the Word, with a secret Fortification of Conscience by Prejudices against its Power, from the Suggestions of Sathan: Or,

4. FROM the love of Sin, which the Heart would shelter and secure from the Efficacy of the Word; or from what other cause soever it be, it proceeds from a dan∣gerous hardness of Heart, from the Power of Sin.

WHERE this is the state of the Minds of Men, where this hardness is thus preva∣lent in them, I do not, no Man can give them assurance that Sin hath not the Do∣minion in them. But because all these things are capable of various degrees, it may not be concluded absolutely from any or all of them in any degree, that so it is. But this we may safely conclude, (1.) That it is impossible for any Man in whom this

evil Frame is found in any degree, and not sincerely endeavoured against, to keep any true solid Peace with God, or in his own Soul; What seems to be so in him is but a ruinous Security. (2.) That this is the high road unto final Obduration and Impenitency; and therefore, (3.) it is the present Duty of those who have any care of their Souls, to shake themselves out of this Dust, and not to give themselves any rest, until they are entered into the Paths of Recovery. The Calls of God for a Re∣turn unto such Backsliders in Heart are multiplied, the Reasons for it and Motives unto it are innumerable; this ought never to depart from their minds, that without it they shall eternally Perish, and know not how soon they may be overtaken with that Destruction.

THUS far have we proceeded in the enquiry, Whether Sin hath the Dominion in us or no? There are on the other side many Evidences of the Rule of Grace, sufficient to discard the Pleas and Pretences of Sin unto the Throne: But the consi∣deration of them is not my present De∣sign; I have only examined the Pleas of Sin, which render the Enquiry difficult and the Case dubious. And they arise

all from the actings of Sin in us, as it fights against the Soul, which is its proper and constant work, 1 Pet. ij. 11, 12. It doth so against the design of the Law, which is to live to God; against the Or∣der and Peace of it, which it disturbs; and against its eternal Blessedness, which it would deprive it of. The Examination of the Pretences insisted on, may be of some use to them that are sincere.

BUT on the other hand, there are un∣controulable Evidences of the Dominion of Sin in Men, some whereof I shall men∣tion, and only mention, because they need neither Proof nor Illustration.

(1.) IT is so where Sin hath possessed the Will. And it hath possessed the Will, when there are no restraints from sinning taken from its Nature but its Consequents only. (2.) When Men proclaim their Sins, and hide them not; when they boast in in them, and of them, as it is with multi∣tudes; or, (3.) approve of themselves in any known Sin, without renewed Repen∣tance; as Drunkenness, Uncleanness, Swearing and the like: Or, (4.) Live in the Neglect of religious Duties in their Clossets and Families; whence all their publick Attendance unto them is but Hypo∣crisy:

Or, (5.) Have an Enmity to true Holiness, and the Power of Godliness: Or, (6.) Are visible Apostates from Pro∣fession, especially if they add, as is usual, Persecution to their Apostacy: Or, (7.) Are ignorant of the sanctifying Principles of the Gospel and Christian Religion: Or, (8.) Are Dispisers of the means of Con∣version: Or, (9.) Live in security under open providential Warnings and Calls to Repentance: Or, (10.) Are Enemies in their Minds unto the true Interest of Christ in the World. Where these things and the like are found, there is no Question what it is that hath Dominion, and bears Rule in the Minds of Men. This all Men may easily know, as the Apostle declares, Rom. vi. 16.

CHAP. III.

The Third Enquiry handled, viz. What is the assurance given us, and what are the Grounds thereof, that Sin shall not have Dominion over us?

The Ground of this assurance is, That we are not under the Law but Grace. The Force of this Reason shewed, viz. How the Law doth not destroy the Dominion of Sin, and how Grace dethrowns Sin and gives Dominion over it.

AND thus much hath been spoken unto the Second thing proposed at the Entrance of this Discourse; namely, an Enquiry, Whether Sin have the Domini∣on in any of us or no? I proceed unto that which offers it self from the words in the Third Place; What is the assurance given us, and what are the Grounds of it, that Sin shall not have Dominion over us; which lies in this, That we are not under the Law, but under Grace.

WHERE Men are engaged in a con∣stant Conflict against Sin, where they look upon it, and judge it their chiefest Enemy, which contends with them for their Souls,

and their eternal Ruine; where they have Experience of its Power and Deceit, and, through the Efficacy of them, have been often shaken in their Peace and Comfort; where they have been ready to despond, and say, They shall One Day perish un∣der their Powers: It is a Gospel Word, a Word of good Tidings that gives them As∣surance, that it shall never have Dominion over them.

THE Ground of this Assurance is, That Believers are not under the Law, but under Grace. And the force of this Reason we may manifest in some few Instances.

1. THE Law giveth no strength a∣gainst Sin unto them that are under it; but Grace doth. Sin will neither be cast nor kept out of its Throne, but by a spiritual Power, and strength in the Soul, to op∣pose, conquer and dethrown it. Where it is not conquered it will reign; and con∣quered it will not be, without a mighty prevailing Power: This the Law will not, cannot give.

THE Law is taken Two ways. (1.) For the whole Revelation of the Mind and Will of God in the Old Testament. In this Sence it had Grace in it, and so did give both Life, and 〈◊〉〈◊〉, and strength against

Sin, as the Psalmist declares, Psal. xix. 7, 8, 9. In that sence it contained not only the Law of Precepts, but the Promise al∣so, and the Covenant which was the means of conveying spiritual Life and Strength unto the Church, in this sence it is not here spoken of; nor is any where opposed unto Grace. (2.) For the Cove∣nant Rule of perfect Obedience, do this and live. In this sence men are said to be under it in opposition unto being under Grace. They are under its Power, Rule, Conditions and Authority as a Covenant. And in this sence all men are under it, who are not enstated in the New Covenant through Faith in Christ Jesus, who sets up in them and over them the Rule of Grace. For all Men must be one way or other under the Rule of God; and he rules only by the Law, or by Grace: And none can be under both at the same time.

IN this sence the Law was never or∣dained of God, to convey Grace or spi∣ritual Strength unto the Souls of Men: Had it been so, the Promise and the Gospel had been needless. If there had been a Law given which could have given Life, ve∣rily Righteousness should have been by the Law, Gal. iij. 21. If it could have given

Life or Strength, it would have produced Righteousness, we should have been justi∣fied by it. It discovers Sin and condemns it, but gives no Strength to oppose it. It is not God's Ordinance for the dethrown∣ing of Sin, nor for the Destruction of its Dominion.

THIS Law falls under a double con∣sideration; but in neither of them was de∣signed to give Power or Strength against Sin.

1. AS it was given unto Mankind in the state of Innocency. And it did then ab∣solutely and exactly declare the whole Du∣ty of Man, whatever God in his Wisdom and Holiness did require of us. It was God's Ruling of men according to the Principle of the Righteousness wherein he was created. But it gave no new aids against Sin; nor was there any need that so it should do. It was not the Ordinance of God to administer new or more Grace unto Man, but to rule and govern him ac∣cording to what he had perceived. And this it continueth to do for ever. It claims and continues a Rule over all Men, ac∣cording to what they had, and what they have. But it never had power to barr the Entrance of Sin, or to cast it out when it is once Enthroned.

2dly. AS it was renewed and enjoined unto the Church of Israel on Mount Sinai, and with them unto all that would join themselves unto the Lord out of the Na∣tions of the World. Yet neither was it then, nor as such, designed unto any such End, as to destroy or dethrone Sin, by an Administration of spiritual Strength and Grace. It had some new Ends given then unto it, which it had not in its original Constitution. The principal whereof was to drive men to the Promise and Christ therein. And this it doth by all the Acts and Powers of it on the Souls of Men. As it discovers Sin, as it irritates and pro∣vokes it by its severity, as it judgeth and condemneth it, as it denounceth a Curse on Sinners, it drives unto this End. For this was added of Grace in the Renovation of it; this new End was given unto it; in it self it hath nothing to do with Sin∣ners, but to Judge, Curse, and Condemn them.

THERE is therefore no help to be expected against the Dominion of Sin from the Law. It was never ordained of God unto that End; nor doth it contain, nor is it communicative of the Grace necessary unto that End, Rom. viij. 3.

WHEREFORE those who are un∣der the Law, are under the Dominion of Sin. The Law is holy, but it cannot make them holy, who have made them∣selves unholy: It is just, but it cannot make them so; it cannot justify them whom it doth condemn: It is good, but can do them no good, as unto their deli∣verance from the Power of Sin; God hath not appointed it unto that End. Sin will never be dethroned by it; it will not give place unto the Law; neither in its Title, nor its Power.

THOSE who are under the Law; will at some seasons endeavour to shake off the Yoke of Sin, and resolve to be no longer under its Power. As,

1. WHEN the Law presseth on their Consciences, perplexing and disquieting of them. The Commandment comes home unto them, Sin reviveth and they die, Rom, vij. 9, 10. That is, it gives power to Sin to slay the hopes of the Sin∣ner, and to distress him with the Appre∣hension of Guilt and Death. For the strength of Sin is the Law, 1 Cor. xv. 56. The Power it hath to disquiet and con∣demn Sinners, is in and by the Law. When it is thus with Sinners, when the

Law presseth them with a sense of the Guilt of Sin, and deprives them of all Rest and Peace in their minds; they will resolve to cast off the Yoke of Sin, to re∣linquish its service, that they may be freed from the Urgency of the Law on their Consciences. And they will endeavour it in some Instances of Duty, and Abstinence from Sin.

2. THEY will do the same under sur∣prizals with Sickness, Pain, Dangers, or Death it self. Then they will cry, and pray, and promise to reform, and set about it, as they suppose, in good earnest. This Case is fully exemplified, Psal. lxxviij. 33, 34, 35, 36, 37. And it is manifest in daily Experience amongst multitudes. There are few who are so seared and pro∣fligate, but at such Seasons they will think of returning to God, of relinquishing the service of Sin, and vindicating themselves from under its Dominion. And in some it worketh a lasting Change, though no real Conversion doth ensue. But with the most, this Goodness is as the morning Cloud, and as the early Dew, so passeth it away.

3. THE same Effect is produced in many by the preaching of the Word. Some Arrow of Conviction is fastened in

their Minds, whereon their former ways dis∣please them; and they judge it is better for them to change the Course of their Lives, and to relinquish the service of Sin: These Resolutions for the most part abide with them, according to the Society which they have or fall into. Good Society may much help them in their Resolves for a time; when by that which is evil and corrupt they are presently extinguished.

4. SOMETIMES merciful, endearing Providences will have the same effect on the Minds of Men, not obdurate in Sin. Such are deliverances from imminent dangers, sparing the lives of near Relations and the like.

IN such seasons Men under the Law will attend unto their Convictions, and endeavour for a while to shake off the Yoke of Sin. They will attend unto what the Law saith, under whose Power they are, and endeavour a compliance therewith; many duties shall be perform∣ed, and many Evils abstained from, in order to the quitting themselves of Sin's Dominion. But alas the Law cannot en∣able them hereunto: It cannot give them life and strength to go through with what their Convictions press them unto; there∣fore,

after a while, they begin to faint and wax weary in their Progress, and at length give quite over. It may be they may break off from some great Sins in par∣ticular; but shake off the Whole Dominion ••f Sin they cannot.

IT is otherwise with them that are un∣der Grace. Sin shall not have Dominion over them; strength shall be administred unto them to dethrone it.

GRACE is a word of various Accep∣tations in the Scripture. As we are here said to be under it, and as it is opposed unto the Law, it is used or taken for the Go∣spel, as it is the Instrument of God for the Communication of himself, and his Grace by Jesus Christ unto those that do believe, with that state of Acceptation with him∣self, which they are brought into thereby, Rom. v. 1, 2. Wherefore to be under Grace, is to have an Interest in the Gospel Cove∣nant and State, with a Right unto all the Privileges and Benefits thereof, to be brought under the Administration of Grace by Jesus Christ, to be a true Believer.

BUT the Enquiry hereon is, how it follows from hence, that Sin shall not have Dominion over us; that Sin cannot extend its Territories and Rule into that

state; and in what sence this is affirmed?

1. IS it that there shall be no Sin in them any more? Even this is true in some sence. Sin, as unto its condemning Power, hath no place in this State, Rom. viij. 1. All the sins of them that believe are expiated or done away, as to the guilt of them in the Blood of Christ, Heb. i. 2. 1 Joh. i. 7. This branch of the Dominion of Sin, which consists in its condemning Power, is utterly cast out of this state. But Sin, as unto its Being and Operation doth still continue in Believers, whilst they are in this World: They are all sensible of it. Those who deceive themselves with a contrary apprehension, are most of all under the Power of it, 1 Joh. i. 8. Wherefore to be freed from the Dominion of Sin, is not to be freed absolutely from all Sin; so as that it should in no sence abide in us any more. This is not to be under Grace, but to be in Glory.

2. IS it that sin, though it abides, yet it shall not fight nor contend for Domi∣nion in us? That this is otherwise, we have before declared; Scripture and the universal Experience of all that believe, do testifie the contrary: So doth the assu∣rance

here given us, that it shall not ob∣tain that Dominion. For if it did not contend for it, there could be no Grace in this Promise. There is none in Delive∣rance from that whereof we are in no danger.

BUT the Assurance here given is built on other Considerations; whereof the First is, That the Gospel is the means ordained, and Instrument used by God for the Com∣munication of spiritual strength unto them that believe, for the dethroning of Sin. It is the Power of God unto Salvation, Rom. i. 16. that whereby and wherein he puts forth his Power unto that end. And Sin must be really dethroned by the power∣ful acting of Grace in us, and that in a way of duty in our selves. We are absol∣ved, quitted, freed from the Rule of Sin, as unto its pretended Right and Title, by the Promise of the Gospel. For thereby are we freed and discharged from the Rule of the Law, wherein all the Title of Sin unto Dominion is founded. For the strength of Sin is the Law. But we are freed from it, as unto its internal Power, and exercise of its Dominion, by internal spiritual Grace and strength in its due ex∣ercise. Now this is communicated by the

Gospel; it gives Life and Power, with such continual supplies of Grace, as are able to dethrone Sin, and for ever to prohibit its return.

THIS then is the present Case sup∣posed▪ and determined by the Apostle. You that are Believers, are all of you con∣flicting with Sin. You find it always rest∣less and disquieting, sometimes strong and powerful. When it is in conjunction with any urgent Temptation, you are affraid it will utterly prevail over you to the ruine of your Souls. Hence you are wearied with it, groan under it, and cry out for deliverance from it. All these things the Apostle at large insists on in this and the next Chapter. But now, saith he, be of good comfort. Notwithstanding all these things, and all your Fears upon them, Sin shall not prevail, it shall not have the Dominion, it shall never ruine your Souls. But what Ground have we for this Hope? What Assurance of this Success? This you have, saith the Apostle, You are not under the Law, but under Grace; or, the Rule of the Grace of God in Christ Jesus, admini∣stred in the Gospel. But how doth this give relief? Why it is the Ordinance, the Instrument of God which he will use unto

this End, namely the Communication of such supplies of Grace and spiritual strength, as shall eternally defeat the Dominion of Sin.

THIS is one principal Difference be∣tween the Law and the Gospel, and was e∣verso esteemed in the Church of God, until all Communication of Efficacious Grace began to be called in Question. The Law guides, directs, commands all things that are against the Interest and Rule of Sin. It judgeth and condemneth both the things that promote it, and the Persons that do them: It frightens and terrifies the Consci∣ences of those who are under its Domini∣on. But if you shall say unto it, what then shall we do? this Tyrant, this Ene∣my, is too hard for us▪ what aid and as∣sistance against it will it afford unto us? What power will it communicate unto its destruction? Here the Law is utterly si∣lent, or says, that nothing of this nature is committed unto it of God. Nay, the strength it hath it gives unto sin for the Condemnation of the Sinner; the strength of Sin is the Law.

BUT the Gospel, or the grace of it, is the means and Instrument of God, for the Communication of internal spiritual

Strength unto Believers. By it do they re∣ceive supplies of the Spirit, or aids of Grace for the subduing of Sin, and the destructi∣on of its Dominion. By it they may say, they can do all things through him that enables them. Hereon then depends in the first place the Assurance of the Apostles Assertion, That Sin shall not have the Do∣minion over us, because we are under Grace. We are in such a State, as wherein we have supplies in readiness to defeat all the Attempts of Sin, for Rule and Dominion in us.

BUT some may say hereon, They greatly fear they are not in this state; for they do not find such supplies of spiritual Strength and Grace, as to give them a conquest over sin. They are still perplexed with it, and it is ready to invade the Throne in their Minds, if it be not al∣ready possessed of it. Wherefore they fear least they are strangers from the Grace of the Gospel.

IN Answer hereunto, the Things en∣suing are proposed.

1. REMEMBER what hath been declared concerning the Dominion of Sin. If it be not known what it is, and wherein it doth consist, as some may please them∣selves,

whilst their condition is deplora∣ble, as it is with the most; so others may be perplexed in their Minds without just Cause. A clear destinction between the Rebellion of Sin and the Dominion of Sin, is a great Advantage unto spiritual Peace.

2. CONSIDER the Ends for which aids of Grace are granted and communicated by the Gospel. Now this is not, That Sin may at once be utterly destroyed and con∣sumed in us, that it should have no Being, Motion, or Power in us any more. This work is reserved for glory in the full Re∣demption of Body and Soul, which we here do but groan after. But it is given unto us for this End, that sin may be so cru∣cified and mortified in us, that is, so gradually weakened and destroyed, as that it shall not ruine spiritual Life in us, obstruct its necessary acting in duties, and Prevalen∣cy against such Sins as would disannul the Covenant-Relation between God and our Souls. Whilst we have supplies of it which are sufficient unto this End, although our Conflict with Sin doth continue, although we are perplexed by it, yet we are under Grace, and Sin shall have no more Domi∣nion over us. This is enough for us, that Sin shall be gradually destroyed, and we

shall have a sufficiency of Grace in all oc∣casions to prevent its ruling Prevalency.

3. LIVE in the Faith of this sacred Truth, and ever keep alive in your Souls Expectation of supplies of Grace suitable thereunto. It is of the nature of true and saving Faith, inseparable from it, to be∣lieve, that the Gospel is the way of God's Administration of Grace for the ruine of Sin. He that believes it not, believes not the Gospel it self, which is the Power of God unto Salvation, Rom. i. 16. If we live, and walk, and act as if we had no∣thing to trust unto but our selves, our own Endeavours, our own Resolutions, and that in our perplexities and surprizals, it is no wonder if we are not sensible of supplies of divine Grace; most probably we are under the Law, and not under Grace. This is the Fundamental Principle of the Gospel State, that we live in Expectation of con∣tinual Communications of Life, Grace and Strength from Jesus Christ, who is our Life, and from whose fulness we receive, and Grace for Grace. We may therefore in this Case continually expostulate with our Souls, as David doth; Why go you mourning because of the Oppression of the Enemy? Why are you cast down, and

why are you disquieted within us? Still hope in God, he is the health of my Countenance; we may be sensible of great Oppression from the Power of this Enemy; this may cause us to go mourning all the day long, and in some sence it ought so to do. Howbeit we ought not hence to despond, or to be cast down from our Duty or our Comfort. Still me may trust in God through Christ, and live in continual Ex∣pectation of such spiritual Reliefs, as shall assuredly preserve us from the Dominion of Sin. This Faith, Hope, and Expectation we are called unto by the Gospel. And when they are not cherished, when they are not kept up unto a due Exercise, all things will go backward in our spiritual Condition.

4. MAKE especial Application unto the Lord Christ, unto whom the Admini∣stration of all spiritual supplies is commit∣ted, for the Communication of them unto you, according unto all especial Occasions. Hath sin got the advantage of a powerful Temptation, so as that it seems to put hard for Dominion in the Soul, as it was with Paul under the buffetings of Sathan, when he had that answer from God upon his reiterated Prayer, My Grace is sufficient

for thee, Sin shall not have Dominion over thee? Hath it by its deceitfulness brought the Soul into a lifeless, senseless frame, makes it forgetful of Duties, negligent in them, or without spiritual delight in their performance? Hath it almost habituated the Soul unto careless and corrupt Inclina∣tions unto the love, of or conformity to the World? Doth it take advantage from our darkness and confusion under Troubles, Distresses or Temptations? On these and the like Occasions it is required, that we make especial, fervent Application unto the Lord Christ, for such supplies of Grace as may be sufficient and efficacious to controul the Power of sin in them all. This under the consideration of his Office and Authority unto this End, his Grace and readiness from especial Induce∣ments, we are directed unto, Heb. iv. 14, 15, 16.

5. REMEMBER always the Way and Method of the Operations of divine Grace, and spiritual Aids. It is true in our first Conversion to God, we are as it were sur∣prized by a mighty Act of sovereign Grace, changing our hearts, renewing our minds, and quickening us with a principle of spi∣ritual Life. Ordinarily many things are

required of us in a way of Duty in order thereunto. And many previous Operati∣ons of Grace in our Minds in illumina∣tion, and the sense of sin do materially and passively dispose us thereunto, as Wood when it is dried, is disposed to Fi∣ring. But the work it self is performed by an immediate act of divine power, without any active co-operation on our parts. But this is not the Law or Rule of the Communication or Operation of actual Grace, for the subduing of Sin. It is given in a way of concurrence with us in the discharge of our Duties, and when we are sedulous in them, we may be sure we shall not fail of divine assistance according to the established Rule of the administration of Gospel Grace. If there∣fore we complain that we find not the Aids mentioned, if at the same time we are not diligent in attendance unto all the Duties, whereby Sin may be mortified in us, we are exceedingly injurious to the Grace of God.

WHEREFORE notwithstanding this Objection, the Truth stands firm, that Sin shall not have Dominion over us, because we are not under the Law, but under Grace; because of the spiritual Aids that are ad∣ministred

by Grace, for its mortification and destruction.

Secondly, THE Law gives no Liberty of any kind; it gendreth unto Bondage, and so cannot free us from any Dominion, not that of Sin. For this must be by Li∣berty. But this we have also by the Go∣spel. There is a two-fold Liberty; (1.) Of State and Condition; (2.) Of intern•••• Operation. And we have both by the Go∣spel. The first consists in our deliverance from the Law and its Curse, with all things which claim a Right against us by Virtue thereof; that is, Sathan, Death and Hell. Out of this state from whence we can never be delivered by the Law, we are translated by Grace into a state of glorious Liberty. For, by it the Son makes us free, and we receive the Spirit of Christ. Now where the Spirit of the Lord is, there is Liberty, 1 Cor. iij. 17. This Liberty Christ proclaims in the Gospel unto all that do believe, Isa. lxi. 1. Hereon they who hear and receive the joyful sound, are dis∣charged from all Debts, Bonds, Accounts, Rights and Titles, and are brought into a state of perfect Freedom. In this state sin can lay no Claim to Dominion over any one Soul. They are gone over into the Kingdom of

Christ, and out from the Power of Sin, Sathan and Darkness. Herein indeed lies the Foundation of our assured Freedom from the Rule of Sin. It cannot make an Incursion on the Kingdom of Christ, so as to carry away any of its Subjects into a state of Sin and Darkness again. And an Interest in this state ought to be pleaded against all the Attempts of Sin, Rom. vi. 1, 2. There is nothing more to be detested, than that any One who is Christ's Free∣man, and dead to the Power of Sin, should give place again unto any of its Pretences to, or endeavours for Rule.

AGAIN, there is an internal Liberty, which is the Freedom of the mind, from the inward powerful Chains of Sin, with an ability to act all ••••e Powers and Facul∣ties of the Soul in a gracious manner. Here∣by is the power of Sin in the Soul destroy∣ed. And this also is given us in the Go∣spel. There is power administred in it to live unto God, and to walk in all his Commandments. And this also gives Evi∣dence unto the Truth of the Apostles Asser∣tion.

Thirdly, THE Law doth not supply us with effectual Motives and Encou∣ragements to endeavour the Ruine of the

Dominion of Sin in a way of Duty, which must be done, or in the End it will pre∣vail. It works only by fear and dread, with threatnings and terrors of Destructi∣on. For although it says also, Do this and live, yet withal it discovers such an impos∣sibility in our Nature, to comply with its Commands in the way and manner where∣in it enjoins them, that the very promise of it becomes a matter of Terror, as in∣cluding the contrary Sentence of Death upon our Failure in its commands. Now these things enervate, weaken and discou∣rage the Soul in its Conflict against Sin: They give it no Life, Activity, Chear∣fulness or Courage in what they undertake. Hence those who engage themselves into an Opposition unto Sin, or a Relinquish∣ment of its Service, meerly on the Mo∣tives of the Law, do quickly faint and give over. We see it so with many every Day. One Day they will forsake all sin, their beloved sin, with the Company and Occasions enducing them thereunto. The Law hath frighted them with divine Ven∣geance. And sometimes they proceed so far in this Resolution, they seem escaped the Pollution of the World; yet soon again they return to their former Ways and Follies,

2 Pet. ij. 20, 21, 22. Their goodness is as the morning Cloud, and as the early Dew so passeth it away. Or if they do not re∣turn to wallow in the same Mire of their former Pollutions, they betake themselves to the shades of some superstitious Obser∣vances; as it is in the Papacy. For they openly succeed into the Room of the Jews, who being ignorant of the Righteousness of God, and not submitting thereunto, went about variously to establish their own Righteousness, as the Apostle speaks, Rom. x. 3, 4. For in that Apostate Church where men are wrought on by the Terrors of the Law to relinquish Sin, and set themselves in opposition unto its Power, finding themselves altogether unable to do it by the works of the Law it self, which must be perfectly holy; they betake themselves to a number of superstitious Observances which they trust unto in the room of the Law, with its Commands and Duties. But the Law makes nothing perfect, nor are the Motives it gives for the ruine of the Interest of Sin in us, able to bear us out, and carry us through that undertaking.

BUT the Motives and Encourage∣ments given by Grace to endeavour the ut∣ter ruine of sin in a way of Duty, are such

as give Life, Chearfulness, Courage and Perseverance, they continually animate, re∣lieve and revive the Soul in all its Work and Duty, keeping it from fainting and despondency. For they are all taken from the Love of God and of Christ, from the whole Work and End of his Mediation, from the ready Assistances of the Holy Ghost, from all the Promises of the Go∣spel, from their own with other Believers Experiences, all giving them the highest Assurance of final Success and Victory. When the Soul is under the Influences of these Motives, whatever difficulty and op∣position it meets withal from solliciting Temptations or Surprizals, it will renew its strength, it will run and not be weary, it will walk and not faint, according to the Promise, Isa. xl. 31.

Fourthly. CHRIST is not in the Law, he is not proposed in it, not communica∣ted by it, we are not made partakers of him thereby. This is the work of Grace, of the Gospel. In it is Christ revealed, by it he is proposed and exhibited unto us; thereby are we made partakers of him, and all the Benefits of his Mediation. And he it is alone who came to, and can destroy this Work of the Devil. The Dominion

of Sin is the complement of the Works of the Devil, where all his designs center. This the Son of God was manifest to destroy. He alone ruines the Kingdom of Sathan, whose power is acted in the Rule of Sin. Wherefore, hereunto our Assurance of this comfortable Truth, is principally resolved; and what Christ hath done, and doth for this End, is a great part of the subject of Gospel Revelation.

THE like may be spoken of the Com∣munication of the Holy Spirit, which is the only principal efficient Cause of the ruine of the Dominion of Sin. For where the Spirit of Christ is, there is liberty, and no where else. But we receive this Spirit not by the works of the Law, but by the hear∣ing of Faith, Gal. iij. 2.

CHAP. VI.

The Practical Observations drawn from, and Application made of, the whole Text.

HAVING opened the Words, and made some Improvement of them; I shall now take one or two Observations from the design of them, and issue the whole in a Word of Application.

I. IT is an unspeakable Mercy and Privilege to be delivered from the Domini∣on of Sin. As such it is here proposed by the Apostle, as such it is esteemed by them that believe. Nothing is more sweet, pre∣cious and valuable unto a Soul conflicting with Sin and Temptation, than to hear that Sin shall not have the Dominion over them. Ah what would some give that it might be spoken unto them with Power, so as that they might stedfastly believe it, and have the Comfort of it. Fools make a mock of Sin, and some glory in the ser∣vice of it, which is their shame. But those who understand any thing aright, either of what is present, or what is to come, do know that this freedom from its Dominion, is an unvaluable Mercy. And we may consider the Grounds which Evi∣dence it so to be.

1. IT appears so to be from the causes of it. It is that which no man can by his own Power, and the utmost of his Endeavours at∣tain unto. Men by them may grow rich, or Wise, or Learned; but no Man by them can shake off the Yoke of Sin. If a Man had all the Wealth of the World, he could not by it purchase this Liberty; it would be despised. And when Sinners go hence

to the place where the Rich Man was tor∣mented, and have nothing more to do with this World, they would give it all if they had it, for an Interest in this Li∣berty.

IT is that which the Law and all the Du∣ties of it cannot procure. The Law and its Duties, as we have declared, can never de∣stroy the Dominion of Sin. All Men will find the Truth hereof, that ever come to fall under the Power of real Conviction. When Sin presseth on them, and they are affraid of its Consequents, they will find, that the Law is weak, and the Flesh is weak, and their Duties are weak, their Resolutions and Vows are weak; all insuf∣ficient to relieve them. And if they think themselves freed one day, they shall find the next that they are under Bondage; Sin for all this will rule over them with force and rigour. And in this condition do some spend all their Days in this World. They kindle sparks of their own, and walk in the Light of them, until they lie down in darkness and sorrow. They Sin and pro∣mise amendment, and endeavour Recom∣pences by some Duties, yet can never extri∣cate themselves from the Yoke of Sin. We may therefore learn the Excellency of this

Privilege, first from its Causes, whereof I shall mention some only.

1. THE meritorious procuring Cause of this Liberty, is the Death and Blood of Jesus Christ. So is it declared, 1 Pet. i. 18, 19. 1 Cor. vi. 20. Chap. vij. 23. No∣thing else could purchase this Freedom. Under the Power and Dominion of Sin we were, and could not be delivered with∣out a Ransom. Christ died and rose, and lives again, that he might be our Lord, Rom. xiv. 9. and so deliver us from the Power of all other Lords whatever. It is true there was no Ransom due to Sin or Sathan, who was the Author of it. They were to be dethroned or destroyed by an Act of Power. Both the Devil, and Sin, which is his work, are to be destroyed not appeased, Heb. ij. 14. 1 John iij. 8. But the strength of Sin is the Law, 1 Cor. xv. 56. that is, through the righteous Sentence of God, we were held by the Law obnoxious unto the condemning Power of Sin. From that Law we could not be delivered but by this Price and Ransom. Two Things hence follow:

1. THOSE who live in Sin, who willingly abide in the service of it, and endure its Dominion, do cast the utmost

contempt on the Wisdom, Love, and Grace of Christ. They despise that which cost him so dear. They judge that he made a very foolish purchace of this Liber∣ty for us, with his dearest Blood. What∣ever it be, they preferr the present satisfa∣ction of their Lusts before it. This is the Poison of Unbelief. There is in it an high Contempt of the Wisdom and Love of Christ. The Language of Mens Hearts that live in Sin, is, that the Liberty which he purchased with his Blood, is not to be valued or esteemed. They flatter him with their Lips in the outward perfor∣mance of some duties; but in their Hearts they despise him, and the whole work of his Mediation. But the time is approach∣ing wherein they will learn the difference between the slavery of Sin, and the Liberty wherewith Christ makes Believers free. And this is that which is now tendred unto Sinners in the Dispensation of the Gospel; Life and Death are here set before you, chuse Life that ye may live for ever.

2. LET those that are Believers in all their Conflicts with Sin, live in the exer∣cise of Faith, on this purchace of Liberty made by the Blood of Christ. For two Things will hence ensue, (1.) That they

will have a mighty Argument always in readiness to oppose unto the Deceit and Violence of Sin. The Soul will hereon say to its self, shall I forego and part with that which Christ purchased for me at so dear a rate, by giving place to the solicitati∣ons of Lust or Sin? Shall I despise his pur∣chace? God forbid. See Rom. vi. 2. By such Arguings is the mind frequently pre∣served from closing with the Enticements and Seductions of Sin. (2.) It is an effectu∣al Argument for Faith to use in its pleading for deliverance from the Power of Sin. We ask for nothing but what Christ hath purchased for us. And if this Plea be pur∣sued it will be prevalent.

2dly. THE internal efficient cause of this Liberty, or that whereby the Power and Rule of Sin is destroyed in us, is the Holy Spirit himself, which farther e∣vinceth the greatness of this Mercy. Eve∣ry act for the Mortification of Sin, is no less immediately from him, than those po∣sitive Graces are, whereby we are sancti∣fied. It is through the Spirit that we mor∣tify the deeds of the Flesh, Rom. viij. 13. Where he is, there and there alone is Li∣berty. All attempts for the Mortifica∣tion of Sin without his especial aids and

Operations, are frustrate. And this ma∣nifests the Extent of the Dominion of Sin in the World. He alone by whom it can be destroyed, and all those efficacious O∣perations of his whereby it is so, are gene∣rally despised. And they must live and die slaves unto Sin, by whom they are so. Wherefore a great part of our Wis∣dom for the attaining and preserving this Liberty, consists in the acting of Faith on that promise of our Saviour, that our heavenly Father will give the Holy Spirit to them that ask him of him. When Sin in any Instance, by any Temptation, urg∣eth for Power and Rule in us, we are ready to turn into our selves and our own Resolutions, which in their place are not to be neglected. But immediate crys unto God for such supplies of his Spirit, as with∣out which Sin will not be subdued, we shall find our best Relief. Bear it in mind, try it on the next Occasion, and God will bless it with success.

3dly. THE instrumental cause of this Freedom is the Duty of Believers them∣selves, in and for the destruction of Sin. And this also manifests the importance of this Privilege. This is one of the princi∣pal Ends of all our religious Duties; of

Prayer, of Fasting, of Meditation, of Watchfulness unto all other Duties of Obe∣dience; they are all designed to prevent and ruine the Interest of Sin in us. We are called into a Theater to fight and con∣tend, into a Field to be tried in a Warfare. Our Enemy is this Sin, which strives and contends for the Rule over us. This we are to resist even unto blood, that is, our utmost in doing and suffering. And cer∣tainly that is in it self and unto us of the highest Importance, which on divine Ap∣pointment and Command, is the great End of the constant Endeavours of our whole lives.

Secondly, IT appears so to be from the consideration of the Bondage which we are delivered from thereby. Bondage is that which humane nature is most averse from, until it be debased and debauched by sensual Lusts. Men of ingenuous Spirits have in all Ages chosen rather to die than to be made slaves. But there is no such Bondage as that which is under the Dominion of Sin. To be under the Power of base Lusts, as Cove∣tousness, Uncleanness, Drunkenness, Ambition, Pride and the like, to make Provision to fulfil their Desires in the Wills

of the Mind and the Flesh, is the worst of slavery.

BUT we may say what we please on this subject; none think themselves so free, none make such an Appearance of generous Freedom unto others, as those who are avowed servants of Sin. If those are not Freemen, who do what they please, and are for the most part ap∣proved in what they do, who puff at all their Enemies, and scorn such as pu∣sillanimous Slaves, who go not forth unto the same compass of excess with them, who shall be esteemed free? They plead with the Pharisees that they are the only Freemen, and were never in Bondage to any. The servile restraints of Fear from divine Judgment and future Accounts they wholly despise. See the Description, Psal. lxxiij. 4, 5, 6, 7, 8, 9, 10. Who so free, so joyous as such Persons; as for others, they are plagued all the day long, and are chastened every morning, v. 14. Yea, they go heavily and mournfully under the op∣pression of this Enemy, crying out conti∣nually for deliverance.

BUT the Truth insisted on is not at all impeached by this Observation. It is a great part of the slavery of such Persons,

that they know not themselves to be Slaves, and boast that they are free. They are born in a state of Enmity against God, and Bondage under Sin, and they like well of it, as all abject Slaves do, under the worst of Tyrants; they know no bet∣ter. But true Liberty consists in inward Peace, Tranquillity of Mind, Designs for and Inclinations unto the best things, the most noble Objects of our natural, rational Souls. All these they are utter Strangers unto, who spend their lives in the service of vile and base Lusts. Envy not their Gallantry, their glistering appearances, their heaps of Wealth and Treasures, they are in the whole vile and contemptible Slaves. The Apostle determines their Case, Rom. vi. 17. It is a matter of eter∣nal thankfulness unto God, that we are delivered from being the Servants of Sin.

YEA, it is an Evidence of Grace, of a good frame of Spirit, when a soul is made really sensible of the excellency of this Freedom; when it so finds the Power and Interest of Sin to be weakned, as that it can rejoice in it, and be thankful to God for it, Rom. vij. 25.

Thirdly, IT is so, with respect unto the End of this Bondage, or what it brings

Men unto. If after all the base drudgery which sinful Men are put unto in the ser∣vice of their Lusts, if after all the Conflicts which their Consciences put them on with Fears and Terrors in the World, they could expect any thing of a future reward here∣after, something might be spoke to alle∣viate their present Misery. But the Wages of Sin is Death, eternal Death under the wrath of the great God, is all they are to look for. The End of the Dominion of Sin, is to give them up unto the Curse of the Law, and Power of the Devil for evermore.

Fourthly. IT keeps Men off from the Participation of all real Good here and hereafter. What Men under the Power of Sin do enjoy, will quickly appear to be as a thing of nought. In the mean time, they have not the least taste of the Love of God, which alone takes out the Poison of their Enjoyments. They have not the least view of the Glory of Christ, without which they live in perpe∣tual darkness, like those who never be∣hold the light nor Sun. They have no Experience of the sweetness and excellen∣cy of the gracious Influences of Life, and Strength, and Comfort from the Holy Ghost;

nor of that satisfaction and reward which is in holy Obedience; nor shall ever come to the Enjoyment of God. All these things and sundry others of the like sort might be insisted on and inlarged, to manifest the greatness of the Mercy and Privilege which is in a Freedom from the Dominion of Sin, as it is here proposed by the Apostle. But the principal design I intended is accom∣plished, and I do but touch on these things.

I shall add One Observation more, and with it put a Close to this Discourse.

Ob. 2. IT is the great Interest of a Soul conflicting with the Power of Sin, to se∣cure it self against its Dominion; that it is not under its Dominion; not to have the Cause hang dubious in the Mind. To clear the truth hereof, we may observe the things that follow.

1. THE Conflict with Sin, making continual Repentance and Mortification absolutely necessary will continue in us whilst we are in this World. Pretences of Perfection here, are contrary to the Scri∣ptures, contrary to the universal Experience of all Believers, and contrary to the Sense and Conscience of them by whom they are pleaded, as they make it evident every day. We pray against it, strive against it,

groan for deliverance from it, and that, by the Grace of Christ healing our Nature, not without success. Howbeit this success extends not unto its absolute Abolition whilst we are in this World. It will abide in us until the union of the Soul and Body wherein it hath incorporated it self, be dissolved. This is our Lot and Portion; this is the consequent of our Apostasie from God, and the Depravation of our nature thereby.

YOU will say then, Whereto serves the Gospel, and the Grace of our Lord Je∣sus Christ in this Case, if it be not able to give us deliverance herein? I answer, it doth give us a Fourfold Relief, which a∣mounts virtually to a constant deliverance, though Sin will abide in us whilst we are in this World.

1. IT is so ordered, that the continu∣ance of Sin in us shall be the Ground, Rea∣son and Occasion of the exercise of all Grace, and putting a lustre on our Obedience. Some excellent Graces, as Repentance and Mortification could have no exercise if it were otherwise. And whilst we are in this World, there is a beauty in them, that is an over-balance for the Evil of the Re∣mainders of Sin: And the difficulty which

is hereby put on our Obedience, calling con∣tinually for the exercise and improvement of all Grace, renders it the more valuable. Herein lies the Spring of Humility, and self-Resignation to the Will of God. This makes us love and long for the Enjoy∣ment of Christ, putting an excellency on his Mediation; whence the Apostle on the con∣sideration of it, falls into that Ejaculation; I thank God through Jesus Christ my Lord, Rom. vij. 25. This sweetens unto us our future Rest and Reward. Wherefore the continuance of us in this state and condition in this World, a state of spiritual Warfare, is best for us, and highly suited unto divine Wisdom, considering the Office and Care of our Lord Jesus Christ for our Relief. Let us not complain, or repine, or faint, but go on with Christian Fortitude unto the End, and we shall have success. For,

2. THERE are by the Grace of Christ, such supplies and aids of spiritual Strength granted unto Believers, that Sin shall never proceed further in them than is useful and needful for the exercise of their Graces. It shall never have its Will upon them, nor Dominion over them, as we have before declared.

3. THERE is Mercy administred in and

by the Gospel, for the Pardon of all that is Evil in it self, or in any of its effects. There is no Condemnation unto them that are in Christ Jesus. Pardoning Mercy, according to the Tenor of the Covenant, doth always disarm this Sin in Believers of its condemn∣ing Power. So that notwithstanding the utmost endeavours of it, being justified by Faith, they have Peace with God.

4. THERE is a season, when by the Grace of Christ it shall be utterly abolish∣ed; namely, at Death, when the course of our Obedience is finished. Wherefore to af∣firm that this Sin, and consequently a con∣flict with it, doth abide in Believers whilst they are in this World, is no disparagement unto the Grace of Christ, which gives such a blessed deliverance from it.

Secondly, THERE is a double Conflict with and against Sin. The One is in those that are unregenerate, consisting in the Re∣bellion of Light and Conscience against the Rule of Sin, in many particular Instances. For although Sin be enthroned in the Will and Affections, yet the knowledge of good and evil in the Mind, excited by the hopes and fears of things eternal, will make head against it, as unto the performance of sun∣dry duties, and abstinence from Sin. This

conflict may be where Sin is in the Throne, and may deceive themselves, supposing it may be from the Rule of Grace, when it is only from the Rebellion of Light, and the charge of a Conscience yet unseared. But there is a conflict with Sin where Grace hath the Rule and is Enthroned. For al∣though Grace have the Sovereignty in the Mind and Heart, yet the remainders of Sin, especially in the corrupt Affections, will be continually rebelling against it. Now this we say is the Interest of all, namely, to enquire of what sort and kind that con∣flict with Sin is, which is in them; if it be of the first sort, they may yet be under the Dominion of Sin; if of the latter, they are freed from it. Wherefore whilst the mind is dubious in this Case and undeter∣mined, many evil consequences it will be perplexed withal. I shall name some of them.

1. SUCH a soul can have no solid Peace, because it hath not satisfaction what state it doth belong unto.

2. IT cannot receive refreshment by Gospel Consolations in any condition; for its just fears of the Dominion of Sin, will defeat them all.

3. IT will be dead and formal in all its

Duties, without spiritual Courage and de∣light; which will at length make it weary of them. So,

4. ALL Grace, especially Faith, will be weakened and impaired under this Frame continually.

5. FEAR of Death will hold the Soul in Bondage; wherefore it is highly necessa∣ry to have this Case well stated and deter∣mined in our Minds; whereto if the fore∣going Discourses may contribute any thing, it is what was designed in them.

THERE remains only to give some few Directions, how the prevalency of Sin unto such a Degree, as to render the Case about its Rule dubious in the Mind, may be ob∣viated and prevented. Some few of the many that might be given, I shall propose.

1. THE great Rule of preventing the encrease and power of vitious Habits; is, Watch against Beginnings. Sin doth not attempt Dominion but in particular Instan∣ces, by one especial Lust or another. Where∣fore, if any Sin or corrupt Lust begin as it were to set up for a peculiar Predominancy, or Interest in the Mind and Affections; if it be not entertained with severe Mortifica∣tion, it will ruine the Peace, if not endanger the safety of the Soul. And when this is

so, it may easily be discovered by any one who keepeth a diligent watch over his Heart and Ways. For no Sin doth so en∣tirely advance it self in the Mind and Affe∣ctions, but it is promoted therein either by Mens natural Inclinations, or by their cir∣cumstances in occasions of Life, or by some Temptation which they have exposed them∣selves unto, or by some such neglect where∣in the frequency of Acts have strengthen∣ed vitious Inclinations. But these things may be easily discerned by those who are in any measure awake unto their Soul's Concernments.

THE strict charge given us by our Lord Jesus Christ to watch, and that of the Wise Man, above all keepings to keep our hearts, have especial regard unto those beginnings of Sin's obtaining Power in us. So soon as a Discovery is made of its coincidence or conjunction, with any of those ways of the promotion of its Power, if it be not oppo∣sed with severe and diligent Mortification, it will proceed in the method declared, James i. 14, 15.

THOSE who would be wise, must familiarize Wisdom unto their minds, by a continual free Converse with it. They must say unto Wisdom, Thou art my Sister,

and call Understanding, thy Kinswoman, Prov. vij. 4. So will Wisdom have Power in and over their Minds. And if we suffer Sin by any of the Advantages mention∣ed, to familiarize it self into our minds; if we say not unto it, Get thee hence upon the first appearance of its activity for Pow∣er in us, it will put hard for the Thron▪

2. CAREFULLY enquire and try whe∣ther such things which you may do or ap∣prove of in your selves, do not promote the Power of Sin, and help on its Rule in you. This Method David prescribes, Psal. xix. 12. Secret Sins, such as are not known to be Sins, it may be to our selves, make way for those that are presumptuous. Thus Pride may seem to be nothing but a Frame of Mind belonging unto our Wealth and Dignity, or our Parts and Abilities; sensu∣ality may seem to be but a lawful Partici∣pation of the good things of this Life; Pas∣sion and Peevishness, but a due sence of the want of that respect which we suppose due unto us; Covetousness a necessary care of our selves and our Families. If the Seeds of Sin are covered with such Pretences, they will in time spring up and bear bitter Fruit in the Minds and lives of Men. And the beginnings of all Apostasie both in Religion

and Morality, lie in such Pretences. Men plead they can do so and so lawfully, until they can do things openly unlawful.

3. KEEP your Hearts always tender un∣der the World. This is the true and only state of inconsistency with, and repugnancy to the Rule of Sin. The loss hereof, or a decay herein, is that which hath opened the Flood-Gates of Sin amongst us. Where this Frame is, a consciencious Fear of Sin∣ning will always prevail in the Soul; where it is lost, Men will be bold in all sorts of Follies. And that this Frame may be preserved, it is required, (1.) That we cast out all vicious Habits of Mind that are con∣trary unto it, James i. 21. (2.) That we preserve an Experience of its Power and Efficacy on our Souls, 1 Pet. ij. 1, 2, 3. (3.) That we lay aside all Prejudices against those that dispence it, Gal. iv. 16. (4.) To keep the Heart always humble, in which Frame alone it is teachable, Psal. xxv. Every thing in the preaching of the Word comes cross and unpleasing to the Minds of Proud Men. (5.) Pray for a Blessing on the Ministry, which is the best preparation for receiving benefit by it.

4. ABHORR that Peace of Mind which is consistent with any known Sin.

Men may have frequent▪ surprizals into known Sins; but if, whilst it is so with them, they refuse all inward Peace, but what comes in by most fervent and sincere desires of deliverance from them, and Re∣pentance for them, they may be safe from the Dominion of Sin. But if Men can on any Hopes, or Presumptions, or Resoluti∣ons preserve a kind of Peace in their Minds, whilst they live in any known Sin; they are nigh the Borders of that security, which is the Territory wherein Sin doth reign.

5. MAKE continual Applications unto the Lord Christ in all the Acts of his Medi∣ation for the Ruine of Sin, especially when it attempts a Dominion in us, Heb. iv. 16. This is the Life and Soul of all Directions in this Case, which needs not here to be en∣larged on; it is frequently spoken unto.

Lastly, REMEMBER, that a due sence of Deliverance from the Dominion of Sin, is the most effectual Motive unto universal Obedience and Holiness; as such it is pro∣posed and managed by the Apostle, Rom. vi.

FINIS.