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 particular Individuals NATURAL Hardness is the Blindness 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 absolutely 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 frequently 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 Understanding without which they cannot understand their Condition see their Danger 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 Induration 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 Enquiry 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 complains Isa. lxiij 17. O Lord why hast thou hardened our Heart from thy Fear or suffered it so to be not healing not recovering our Hardness And there are sundry things which concurr in this kind of Hardness of Heart As 1. WANT of readiness to receive divine 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 measure and they may be sensible of it They may find in themselves a great unreadiness to comply with divine Warnings Reproofs Calls They are not affected with the Word preached but sometimes complain 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 Communications of the Word in all their Variety whether for Reproof Instruction or Consolation and the want hereof is a culpable Hardness of Heart 2. THERE belongs unto it an Affectedness with the guilt of Sin as unto the sorrow and Repentance that it doth require 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 dissolving 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 godly Sorrow upon it is from an undue hardness of Heart And they who are not affected with it have great reason to be jealous 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 among whom we live or in whom we are concerned To mourn for the sins of others 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 themselves 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 belong unto the World and walk in the ways of it they are not much concerned especially 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 Indications of divine displeasure is another Instance 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 Operation of his Hands This in some measure may
providential Warnings been efficacious to their recovery It is greatly to be feared that God will use some severe Dispensation in terrible things towards them for their awakning or which is more dreadful withdraw his Presence from them 4. OF the same Nature it is and argues no small Power of this Evil when men satisfie and please themselves in an unmortified unfruitful Profession a severe 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 profess 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 Appetites They either indulge unto them all or at least they maintain not a constant Conflict against them And as unto usefulness 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 Religion 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 Formality into the performance of religious Duties is of the same nature In some the Power of Sin as we observed before prevails 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 uncontroulable Evidence of the Power of Sin and a spiritual senselesness of Heart There is nothing that the Scripture doth more frequently and severely condemn nor give as a Character of Hypocrites than a diligent 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 common Event of this Frame and Course long continued in for some in the daily performance 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 approve of themselves in such a lifeless heartless Profession of Religion and performance 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 Knowledge and Understanding in them 2. The growth of Grace enabling to Obedience 3. Holy Excitation of Grace by Impressions of its Power in the Communication of the Mind Will Love and Grace of God unto our Souls which is attended with 4. An Impression on the Affections renewing and making them more holy and heavenly continually with 5. Direction and Administration of spiritual strength against Temptations and Corruptions 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 security 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 Administration from them Or 2. FROM an encrease of an unsanctified Light and Gifts which fill men with high thoughts of themselves and keep them off from that humble Frame which alone 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 dangerous hardness of Heart from the Power of Sin. WHERE this is the state of the Minds of Men where this hardness is thus prevalent in them I do not no Man can give them assurance that Sin hath not the Dominion 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 Return 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 consideration of them is not my present Design 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 Order 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
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 Administration of all spiritual supplies is committed 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 Inclinations 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 Inducements 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 surprized by a mighty Act of sovereign Grace changing our hearts renewing our minds and quickening us with a principle of spiritual Life Ordinarily many things are required of us in a way of Duty in order thereunto And many previous Operations of Grace in our Minds in illumination and the sense of sin do materially and passively dispose us thereunto as Wood when it is dried is disposed to Firing 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 therefore 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 administred 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 Liberty But this we have also by the Gospel There is a two-fold Liberty 1. Of State and Condition 2. Of internâ—â— Operation And we have both by the Gospel 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 discharged 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 Freeman 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 â—â—e Powers and Faculties of the Soul in a gracious manner Hereby is the power of Sin in the Soul destroyed And this also is given us in the Gospel There is power administred in it to live unto God and to walk in all his Commandments And this also gives Evidence unto the Truth of the Apostles Assertion Thirdly THE Law doth not supply us with effectual Motives and Encouragements to endeavour the Ruine of the Dominion of Sin in a way of Duty which must be done or in the End it will prevail It works only by fear and dread with threatnings and terrors of Destruction For although it says also Do this and live yet withal it discovers such an impossibility in our Nature to comply with its Commands in the way and manner wherein it enjoins them that the very promise of it becomes a matter of Terror as including the contrary Sentence of Death upon our Failure in its commands Now these things enervate weaken and discourage the Soul in its Conflict against Sin They give it no Life Activity Chearfulness or Courage in what they undertake Hence those who engage themselves into an Opposition unto Sin or a Relinquishment of its Service meerly on the Motives 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 Vengeance 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 return to wallow in the same Mire of their former Pollutions they betake themselves to the shades of some superstitious Observances 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 Encouragements given by Grace to endeavour the utter ruine of sin in a way of Duty are such as give Life Chearfulness Courage and Perseverance they continually animate relieve 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 Gospel 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 opposition 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 communicated 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 Communication 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 hearing 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 Dominion of Sin. As such it is here proposed by the Apostle as such it is esteemed by them that believe Nothing is more sweet precious 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 service 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 Evidence 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 attain 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 tormented and have nothing more to do with this World they would give it all if they had it for an Interest in this Liberty IT is that which the Law and all the Duties of it cannot procure The Law and its Duties as we have declared can never destroy 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 insufficient 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 promise amendment and endeavour Recompences by some Duties yet can never extricate 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. Nothing else could purchase this Freedom Under the Power and Dominion of Sin we were and could not be delivered without 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 Liberty for us with his dearest Blood. Whatever it be they preferr the present satisfaction 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
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 Temptations 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 Prevalency of the Will against it defeats its Title unto Rule and Dominion as the Apostle 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 Conviction 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 between 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 farther 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 Impressions on it when it is not so And disturbed 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 determinable by the light of Scripture and Experience and it is here proposed unto a Determination 3dly IT is required unto this dominion of sin that the soul be not under any other 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 Government of God and Christ and no other With this the Rule of Sin is absolutely 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 Consciences 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 Copartnership 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 evidence it self if we are not wanting unto a due Observation of its acting and operation 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 interposition 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 Temptations and various Artifices of Sin. These disturb him disorder him drive him backwards 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 Obstructions 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 Design 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 Convictions the first vigorous Opposition or Temptation 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 recover its Prevalency in the Mind and Affections 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 constant Exercise of Grace in all religious Duties or at least a sincere endeavour that so it may be Where Sin hath the Dominion it can allow the Soul to perform religious Duties yea in some cases to abound 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 essentially 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 Temptation 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 inseparable 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 Apprehensions of the Dominion of Sin for both cannot 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 efficacy 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 Conviction they may follow ordinarily notwithstanding 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 sensible of his Power So Sin where it hath the Dominion if Men have Light and Conviction it will allow them ordinarily and in many things to comply therewithal 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 Experience How much work do we see about Religion and religious Duties What constant 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 Dominion of Sin But if the Light and Conviction 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 seasons but Sin will carry the Cause by virtue 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 Dominion of Sin. For until blindness and hardness 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 themselves 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 every known sin keep from many press for every known Duty lead to the performance of many yet sin have a full dominion in the soul. And this it will evidence when it comes to the trial in those Instances where it exercises its ruling Power 2. THAT miserable is their Condition whose Minds are ground continually between the Conduct of their Light with the urgency of Conviction on the one hand and the Rule or Dominion of Sin on the other 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 Dominion 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 Affections as it doth where-ever its Dominion is absolute it continually disposeth enclineth 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 notwithstanding 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 desperately 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 themselves without controul This is their Liberty 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 nothing to rise up in opposition unto the rule of Sin whence alone a sense of its Power doth arise Others as we observed before 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 other 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 evidently hath the Dominion that such indeed is their State and Condition they will with their utmost endeavour keep of the Conviction hereof Some justifie themselves and some will make no Enquiry into this matter It is a rare thing especially of late to have any brought under this Conviction by the Preaching of
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 nothing 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 Thessalonians is the daily Prayer of all Believers for themselves 1 Thes. v. 23. 2. A constant Attendance unto this Duty in a due manner will preserve the Soul in such a frame as wherein Sin cannot habitually 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 other 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 formally 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 applies all its spiritual Engines unto its utter Ruine herein it exerciseth a gracious abhorrency 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 prevailed 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 Apostate 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 taken off their minds from the Duty it self which is the proper Character of Hypocrites will he delight himself in the Almighty 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 Dominion we may in a way of warning or caution 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 spiritual 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 opposed 1. It will produce in the mind an unreadiness unto this duty in its proper Seasons 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 preparedness of Mind as may render us meet for that Converse with God which we are called unto But where Sin begins to prevail 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 Principles 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 rather than in the Work and Duty that lies before it HEREIN then lies a great part of our Wisdom in obviating the power of sin in us Let us keep our hearts continually 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 therefore that there is no more effectual preservative of the soul from the power of sin than a gracious readiness for and disposition 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 prepossessed 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 secret unwillingness prevails in the mind and an aversation from a serious Engagement in it And the Attendance of such Persons to it is as if they were under a force in a compliance with Custom and Convictions 3. SIN will at length prevail unto a total neglect of this Duty This is an Observation 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
be in Believers and they may be sensible of it to their Sorrow and Humilition 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 Persons are sensible of this Frame where they are humbled for it where they mourn under and cry out for its removal it is so far from being an Evidence of the Dominion 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 peculiar 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 seared 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 Recovery 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 Countenance from any reasoning or consideration against the especial sense of it and humiliation 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 spiritual Peace in this World. 2. THERE is such a dangerous Hardness of Heart where the guilt of one Sin makes not the Soul watchful against another 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 diligent 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 unto 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 notwithstanding these Miscarriages But he was doubtless under the Power of great Hardness of Heart So is it with others in the like Cases when one sin makes them not careful 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 Relations 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 Example 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 unspiritual Frames such deadness and decays as from which they are not recoverable by the ordinary means of Grace it is a certain Evidence of Hardness of Heart and the Prevalency of Sin therein It is so whether this be the fault of Churches or of perticular 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 sovereign Grace alone THUS was it with David After his great Sin there is no doubt but he attended unto all Ordinances of divine Worship 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 impenitently in his Sin until God was pleased to use extraordinary means in the especial Message of Nathan and the Death of his Child for his awakening and recovery AND thus God will deal sometimes with Churches and Persons Where ordinary means for their recovery will not effect it he will by sovereign Grace and it may be by a concurrence of Extraordinary 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 healing 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 under 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 forgive 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 ordinary means of Grace Repentance and Humiliation though backed with various
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 waring against their Souls yet unless this can be done it is impossible they should enjoy solid Peace and Comfort in this Life And the Concernment of the best of Believers whilst they are in this World doth lie herein For as they grow in Light Spirituality 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 towards those Sins wherein it reigneth and rageth in others yet they are able to discern its more subtil inward and spiritual Actings in the Mind and Heart to the weakning of Grace the obstructing of its effectual 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 Livery 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 Dominion 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 proceed 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 Enquiry 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 determination 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 Vnrighteousness to Sin Rom. vi 13. Sin reigns in their mortal Bodies and they openly 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 serious 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 easiness 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 manner of Convictions they will find it bitterness 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 determined 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 other 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 Dominion of Sin but indeed are not may be referred to five Heads 1. ILLVMINATION in Knowledge and spiritual Gifts with Convictions of Good and Evil of all known Duties 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 Observations 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 Conscience from many Sins So was it with the Young Man in the Gospel who yet wanted what was necessary to free him from the Dominion of Sin Matth. xix 20 21 22 23. 4. REPENTANCE for Sin committed 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 particular 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 Repented him before he hanged himself 5. PROMISES and Resolutions against Sin for the future But the Goodness 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 Dominion 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 pronounce them so to be Howbeit the fallacy that is in these things hath been detected 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 unto their subjection to the Reign of Sin. THE things of the second sort whence Arguments may be taken to prove the Dominion of Sin in any Person which yet will not certainly do it are those which we shall now examine And we must observe 1. THAT where Sin hath the Dominion 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 Perversness the Heart of Stubbornness and Sensuality 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
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 conception 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 promised 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 purpose to shake of the Fruit in this case unless we dig up the Root Every Temptation designs the satisfaction of some Lusts of the Flesh or of the Mind These Evil Thoughts and Imaginations are the working 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 Temptation 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 Imaginations 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 Knowledge 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 other Ends. But the Soul that is watchful and diligent may trace them to their Original 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 guided unto its Duty which is the Extermination of the Lust which they would make Provision for 2. SUCH Imaginations are no Evidence of the Dominion of Sin in what degree soever they are where they are afflictive 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 indwelling 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 Inclinatiâ—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 intend the outward acting or perpetration of Sin the doing or accomplishing or finishing of it For that cannot befal Believers as the Apostle declares 1 Joh. iij. 9. But it is the working of Sin by these Imaginations in the Mind and the Engagement of the Affections thereon that he doth intend Now this he declares to be the great burden of the Souls of Believers 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 present 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 Captive unto the Law of them where they are rejected condemned defied they will return again while there is any Vanity remaining in the Mind or Corruption in the Affections But if the Soul be sensible 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 Argument 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 engaged in 3. THEY are not a proof of the Dominion 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 discovered and all such various Imaginations are but mere Effects of the incurable Vanity and Instability of our Minds For these administer continual occasion unto random Thoughts But for the most part as we observed before they are employed 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 blasphemous And as unto the manner of their Entrance 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 prevalency 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 spiritual 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 Affections 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 whereby 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 commonly do in their Lusts Interests Enjoyments 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 Desires are enlarged and our Diligence heightned in seeking after and attaining other things more than towards the Love and Favour of God if we fear the Loss of other things or Danger from them more than we fear God we are not under the Rule of God or his Grace but we are under 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-valuation 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 observe 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 diligent 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 against the prevalent Corruption and Disorder of our Affairs And the Issue of all our Endeavours in this kind is in the Appeal of David to God himself Psal. cxxxix 23 24. 2. WHEN Men have Convictions of the irregularity and disorder of their Affections yet are resolved to continue in the State wherein they are without the correction 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 inordinately 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 entangle 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 corrupt 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 sincere endeavour after the Mortification of every discoverable Corruption and Disorder 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 approve of themselves in their greatest irregularities resolvedly indulge themselves in every way of Sin to gratifie their sensual Affections they must provide themselves of Pleas for their Vindication I know them not But the meaning of our present Rule will be farther manifest in what ensues 3dly IT is a dangerous sign of the Dominion of Sin when after a Conviction of their necessity it prevaileth unto a neglect of those ways and duties which are peculiarly 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 Duties 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 Inclination unto any actual Sin then it is the duty of the Soul to make diligent application of those Graces and Duties which are specifical 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 relinquishment of those Duties as unto their performance or as unto their application unto the Mortification of Sin it is a dangerous 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 Mortification 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 external 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
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 relinquishment of the Duty of Prayer I do not intend that Persons do wholly and absolutely 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 dangers personally cry unto God as the Scripture every where testifieth of them But this only I intend namely that they will no more sincerely immediately and directly 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 comparatively as unto the fervency and sincerity of the duty required of them Now when it is thus with Believers for a season through the Power of Sin and Temptation 1. They do not approve of themselves 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 Resolutions of shaking themselves out of the dust of this Evil State they say in themselves 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 preached 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 described 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 diligently 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 Interest 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 regard 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 Instances of it as have had peculiar Aggravations issuing in a gracious Self-Abasement is the Soul 's best posture in watching 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 reference unto all the Ends of the Life of God And it is so far from having any inconsistency with those Consolations and Joys which the Gospel tenders unto us in Believing 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 destruction of this frame of Mind and when it actually hath the Rule it will not suffer it to enter It makes men careless and regardless of this matter yea bold presumptuous and fearless It will obstruct all the entrances into the mind of such Self-Reflections 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 Convictions 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 nature of sin in it And to be true to Convictions is the Life of sincerity If men can make a choice of what they will except 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 pretence is That it is but a little one of no great moment and that which shall be compensated 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. Whatever impeacheth the Universality of Obedience in one thing overthrows its sincerity 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
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 exercise 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 supposed and determined by the Apostle You that are Believers are all of you conflicting with Sin. You find it always restless 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 administred 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 between the Law and the Gospel and was everso 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 Consciences of those who are under its Dominion But if you shall say unto it what then shall we do this Tyrant this Enemy is too hard for us what aid and assistance against it will it afford unto us What power will it communicate unto its destruction Here the Law is utterly silent 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 receive supplies of the Spirit or aids of Grace for the subduing of Sin and the destruction 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 Dominion 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 already possessed of it Wherefore they fear least they are strangers from the Grace of the Gospel IN Answer hereunto the Things ensuing 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 themselves whilst their condition is deplorable 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 consumed in us that it should have no Being Motion or Power in us any more This work is reserved for glory in the full Redemption 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 crucified 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 Prevalency 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 Dominion over us This is enough for us that Sin shall be gradually destroyed and we shall have a sufficiency of Grace in all occasions 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 believe 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 nothing 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 continual 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 Expectation 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
Duties without spiritual Courage and delight 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 necessary to have this Case well stated and determined in our Minds whereto if the foregoing 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 obviated 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 Instances by one especial Lust or another Wherefore 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 Mortification 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 entirely advance it self in the Mind and Affections but it is promoted therein either by Mens natural Inclinations or by their circumstances in occasions of Life or by some Temptation which they have exposed themselves unto or by some such neglect wherein the frequency of Acts have strengthened 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 opposed 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 mentioned to familiarize it self into our minds if we say not unto it Get thee hence upon the first appearance of its activity for Power in us it will put hard for the Thron 2. CAREFULLY enquire and try whether such things which you may do or approve 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 sensuality may seem to be but a lawful Participation of the good things of this Life Passion 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 under 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 Sinning 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 contrary 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 Repentance for them they may be safe from the Dominion of Sin. But if Men can on any Hopes or Presumptions or Resolutions 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 Mediation 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 enlarged 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 proposed and managed by the Apostle Rom. vi FINIS
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 performance of some duties but in their Hearts they despise him and the whole work of his Mediation But the time is approaching 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 exercise 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 solicitations of Lust or Sin Shall I despise his purchace God forbid See Rom. vi 2. By such Arguings is the mind frequently preserved from closing with the Enticements and Seductions of Sin. 2. It is an effectual 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 pursued 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 evinceth the greatness of this Mercy Every act for the Mortification of Sin is no less immediately from him than those positive Graces are whereby we are sanctified It is through the Spirit that we mortify the deeds of the Flesh Rom. viij 13. Where he is there and there alone is Liberty All attempts for the Mortification of Sin without his especial aids and Operations are frustrate And this manifests the Extent of the Dominion of Sin in the World. He alone by whom it can be destroyed and all those efficacious Operations of his whereby it is so are generally despised And they must live and die slaves unto Sin by whom they are so Wherefore a great part of our Wisdom 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 urgeth 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 without 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 themselves in and for the destruction of Sin. And this also manifests the importance of this Privilege This is one of the principal Ends of all our religious Duties of Prayer of Fasting of Meditation of Watchfulness unto all other Duties of Obedience they are all designed to prevent and ruine the Interest of Sin in us We are called into a Theater to fight and contend 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 certainly that is in it self and unto us of the highest Importance which on divine Appointment 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 Covetousness 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 approved in what they do who puff at all their Enemies and scorn such as pusillanimous 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 oppression of this Enemy crying out continually 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 better 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 eternal 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 service of their Lusts if after all the Conflicts which their Consciences put them on with Fears and Terrors in the World they could expect