The Christian Temper, Discourse 2
AN APPENDIX, Referring to the Trial of Repentance, or Turning from Sin.
ROM. 6.14.
For Sin ſhall not have Dominion over you—
THe beſt are not freed from the in-being, and in-dwelling of Sin here, 1 Joh. 1.8. If we ſay that we have no Sin, we deceive our ſelves, and the Truth is not in us. Yet all that are in a ſtate of Grace, are freed from the Dominion of Sin. And where Sin is not mortified, it is mortal. That it greatly concerns every one ſtrictly to enquire, whether Sin be ſubdued, or yet reigning in him?
Alas! How many account their Sins no more than Infirmities, when indeed they are reigning. A moſt dangerous deceit! As there are many (on the other hand) truly gracious, who feeling the ſtirrings of Corruption, are thence ready to conclude, or at leaſt fear and ſuſpect, they are ſtill under the Dominion of Sin.
Now I ſhall ſhew you briefly, how you may know whether Sin hath Dominion over you? Or whether (by Grace) you are freed from Sins Dominion?
By the Dominion of Sin here, I underſtand, not the actual Prevalence of ſome Sin for a fit, but the habitual Power of Sin, whereby a Man is in a ſtate of Subjection to Sin. That the Queſtion amounts to thus much, Whether a Principle of Grace, or Corruption, be chief Ruler and Commander in you?
I premiſe theſe two or three things.
1. A Man cannot poſſibly be at the ſame time, both under the Dominion of Sin, and alſo under the Rule and Government of Grace. A Man cannot be a Servant of Sin, and a Servant of Righteouſneſs, both together. None can ſerve two Maſters ſo contrary. It is a clear, and ſufficient proof, we are not in a ſtate of Grace, if we be under the dominion of Sin.
2. We are all naturally under the dominion of Sin. This all, that underſtand, and acknowledg Mans Fall, and Original Sin, muſt acknowledg. And the Scripture abounds in the proof of it.
3. Therefore unleſs we have been changed by renewing ſanctifying Grace, we are ſtill under the power and dominion of Sin. Theſe things are plain, and undeniable.
Now Firſt, I ſhall diſcover certain falſe ſigns, whereupon many, without ground, conclude they are not under the dominion of Sin.
(1.) You may not be ſenſible of the commanding, domineering Power of Sin, and yet be really under the dominion of Sin. As (on the other hand) a Man may feel the workings and ſtirrings of Corruption, who is not under the full Power and Dominion of it. Sin ruleth by way of enticing, not by Force and Violence. Its chief Seat and Throne is in the Will; and the leſs Reluctancy in the Will againſt Sin, the greater is its Power and Dominion. And Inſenſibleneſs of Sin is a great ſign of its Strength and Prevalence. A ſick Man's caſe is many times moſt ſad, when he has no ſenſe of his Sickneſs.
(2.) You may not be under Terrors of Conſcience for Sin, and yet may be under the Dominion of Sin. While the ſtrong Man keeps his Palace, all is in Peace. An evil Conſcience may be a quiet Conſcience, may be lull'd aſleep for a time.
(3.) You may be under the arreſt of your own Conſciences. Conſcience may ſhake, and terrifie you, and thus you may be brought to a kind of remorſe for Sin, and yet not freed from the Dominion of Sin. Sinner, wouldeſt thou fain put off Conſcience? doſt thou indeavour to do all thou canſt to ſtop its Mouth, to ſtill its Clamours? Art thou far from joyning and taking part with Conſcience againſt thy Luſts? Then it is plain, thou art joyned to thy Luſts. And whatever trouble thou haſt for ſins committed, if it does not weaken the Power and Habit of Sin in thee; if it be not joyned with a ſerious purpoſe and reſolution againſt Sin; if thou art as ready to commit the ſame Sin again, when a Temptation and Opportunity is offered; thy Repentance is little better than a Mock-repentance.
(4.) Thou mayeſt have a kind of Conflict within thy ſelf againſt Sin, and yet be under the Dominion of Sin. For, 1. Sometimes one Luſt makes head againſt another. Though all Sins agree in their general Nature, as contrary to the holy Law of God: yet ſome Sins diſagree in reſpect of their particular Objects and Intereſts. So Pride may ſet againſt ſuch Sins as would bring a Man to ſhame and diſgrace. So a Sinner's Covetouſneſs may croſs a coſtly expenſive Luſt, which otherwiſe he has a mind on. 2. Or the Conflict in a Sinner is thus, his Will is to ſerve and ſatisfy ſuch a Luſt, but his Conſcience is againſt it. Thus a Sinner hath many ſad checks of Conſcience ſore againſt his Will. The Conſcience of many a natural Man does not only oft accuſe and condemn him for Sins committed; but alſo ſometimes does check, menace, and terrify him, when he is about the commiſſion of Sin: while yet the Will is predominantly ſet upon Sin. As there may be Inſurrections, great Stirs and Buſles in a Kingdom againſt its Government, and yet the Government not be caſt off, but may prevail and ſuppreſs thoſe Inſurrections. So Conſcience is ſtirring in a Sinner ſometimes, it riſeth up againſt ſuch or ſuch a Luſt; but for all that there is a ſtronger Party within, a corrupt Will, a depraved Appetite and Affections, that adhere to it ſtill, and keep it in the Throne.
(5.) A Child of God may fall into the ſame Sin, (materially) and yet that be but a Sin of Infirmity in him, which may be a reigning Sin in thee. Though thou mayeſt ſometimes ſee thoſe that are better than thy ſelf overtaken with Paſſion; or ſee them ſometimes immoderate, ſpending too much precious time in Sports and Recreations, &c. And yet, Sinner, know there is a difference betwixt their falling into a Sin, and thy living and lying ſtill in it. There is a difference betwixt their being ſometimes foiled by it, and thy yielding up thy ſelf fully to it. There is a difference betwixt their ſerious repenting of it, and breaking off a Courſe of Sin, and thy allowing and full liking of it, and holding on thy Courſe.
(6.) Thou mayeſt be free from all groſs Sins, and yet be under the Dominion of Sin. Though Divines ſometimes diſtinguiſh betwixt a partial and a total Dominion of Sin, and ſay further, that a partial Dominion of Sin may ſtand with a State of Grace, but not a total: yet here you muſt not underſtand them, as if by partial Dominion they meant the Dominion of ſome Sins only, and by total the Dominion of all kind of Sins. That is not their meaning. But that is the full and total, compleat and abſolute Dominion of Sin, when a Man freely peaceably, fully, (ex ſtudio & ex animo,) gives up himſelf to any known Sin, whether it be ſcandalous or not, whether it be open or ſecret. And the partial Dominion of Sin (with them) is, when Sin gets Maſtery for a time, when there is not an actual, or at leaſt, not a prevalent Reſiſtance and Oppoſition of Sin, as to ſome particular Acts; and yet Sin gets not full and peaceable poſſeſſion: but there is the Spirit luſting and ſtriving againſt the Fleſh, there is a Principle of Reluctance to that Sin a Man is drawn to commit; that though at preſent he be worſted by it, yet he yields not up himſelf to it.
But (as one has the Compariſon) as there are ſeveral Forms of Government, or Dominion, (as Democracy, Ariſtocracy, and Monarchy): Sometimes the Dominion is exerciſed by many, ſometimes by one alone; yet Subjection to any of them is true Subjection, and ſets up Dominion. So though in ſome, more Sins bear rule together, in others, ſome one Sin bears chief rule; yet a full willing Subjection to Sin, whether one or more, proves the Dominion of Sin.
Thus though thou keepeſt free from groſs ſcandalous Sins, yet if thou freely alloweſt thy ſelf to continue in other Sins, in any known Sin, thou art the Servant of Sin, and Sin hath Dominion over thee.
Yea, note further: Thou mayeſt live in thoſe Sins, which yet break not forth into the outward Act. While Sin hath the Command of the Heart, it hath Dominion. And thus thou art an unclean Perſon who alloweſt thy ſelf, and delighteſt in ſpeculative Wickedneſs, though thou never didſt commit the Act of Uncleanneſs. Luſting after a Woman is committing adultery in the heart, Mat. 5.28. So thou mayeſt be a meer Senſualiſt, a Swine, a Brute, though thou never drinkeſt unto drunkenneſs, and never eateſt to gluttonous exceſs; if thou only deſigneſt the pleaſing of thy Appetite and Palate, if thou lookeſt no higher than to the pleaſing of the Fleſh. So Covetouſneſs may be a reigning Sin in thee, though thou art not to be charged with hording up riches, that ſhould be laid out to the glory of God, and good of others; though thou haſt never ſo little of the World in thy poſſeſſion, yet thou mayeſt be a covetous Man, and an Idolater, if thy Heart be full of inordinate love to worldly Riches.
(7.) You may be morally honeſt, juſt in your dealings, charitable to the poor, your Lives may be adorned with a ſhew of many fair moral Vertues, and yet you may remain under the Dominion of Sin, and in an ungodly State. As you may ſtill be without the true Fear of God, and without Love to God, and may have no care to ſerve him. Sin ſhews and exerciſes its ruling Power and Dominion, not only in commanding, but in forbidding; not only in putting Men upon the works of the Fleſh, but in keeping them off from a Courſe of Piety. As one; If Sin have a negative Voice in your Religion, whether God ſhall be worſhipped and obeyed, or not? it is your King. Not ſeeking, not ſerving God, is enough to prove thee ungodly. Living in the neglect of known Duty, ſhews Sin to have a negative Voice in thee, and that thou chuſeſt to obey Sin, rather than to obey God.
(8.) You may make a fair Profeſſion, yea, may be very high in Profeſſion, and yet under the Dominion of Sin. Luk. 13.25, 26, 27. Lord, Lord, open unto us:—We have eaten and drunk in thy Preſence, and thou haſt taught in our Streets. But he ſhall ſay, I tell you, I know not whence ye are. Depart from me, all ye Workers of Iniquity. Viſible Saints may be ſecret Workers of Iniquity. Yea, a Man may be not only a ſmooth Profeſſor, but an eminent Preacher, and yet a Servant of Sin. There have been Workers of Miracles, who for all that were Workers of Iniquity. Mat. 7.22, 23. Judas was an Apoſtle, and yet a very Slave to the Luſt of Covetouſneſs.
Next I come to give you ſome Notes, whereby you may know whether you are freed from the Dominion of Sin. Only that you may paſs a right Judgment on your State, you muſt take them conjunct, and eſpecially attend to the three laſt.
1. If now you are freed from the Dominion of Sin, then certainly you have been made ſenſible what a miſerable Bondage it is to be in ſubjection to Sin; you ſee Sin to be the worſt Maſter any Man can ſerve; that to be a Gally-ſlave to the Turk, is not ſo bad as to be a Servant to Sin. As I ſaid before, we are all naturally under the Dominion of Sin, and ſo we continue, till we feel what a cruel oppreſſing Tyrant Sin is. We have no will to caſt off its yoke, till we come to be gall'd and pinch'd. Did you never groan under its Oppreſſions? I muſt ſay, that is no good Sign. But if thou canſt no more have a good and favourable thought of the Service of Sin; if thou canſt not but look upon it as a far greater Evil to be given up to thy ſinful Paſſions, to thy corrupt Affections, to be given up to thine own Hearts luſts; I ſay, if thou wouldeſt account this a far greater Evil, than to be given up to the Wills and Luſts of the moſt malicious Enemies thou haſt, or canſt have in the World; this is an hopeful Sign thou art not a willing Subject and Servant of Sin. Thus it was with the Apoſtle, Rom. 7.24. O wretched Man that I am! who ſhall deliver me from this Body of Death? He looked upon a Body of Sin, as a more grievous Burden than all his Bonds, Afflictions, and Sufferings in the Body.
2. So this is an hopeful Sign, when (if you might have your choice) you deſire more to be freed from your Corruptions, than to be exempted from Affliction. If you had rather be kept from Sin, than excuſed from Suffering. And if you can heartily welcom Afflictions, and bleſs God for the ſharpeſt Corrections, may you find them a means of weakning your Corruptions. The Dominion of ſin is chiefly in the Will. Now if you care not what you ſuffer here, ſo that ſin may ſuffer this way; if you are willing that God ſhould lay you low in the World, ſo that it may bring down your Pride, and lay your Luſts low; if you could willingly ſtoop to any Croſs, to have your old Man, a Body of Sin crucified on it; this would ſhew the prevailing bent of your Will is not to ſin, but againſt it.
3. Another hopeful Sign that a Man is not under the Dominion of Sin, is, when he would no more defend it, no longer take its part. Willing Subjects are ready to ſtand up for the defence of their Prince, when others oppoſe him. And when a Man will plead and contend for ſin, when he cannot endure to hear his Sin ſpoken againſt; when his Heart riſeth againſt any faithful Miniſter, or conſciencious Chriſtian, that reproves him, and tells him of the evil of his Sin; when he is an Enemy to ſuch, and takes them for his Enemies that ſet againſt his ſin; does not this ſhew that Sin has the command of him, that he is a willing ſubject to it? But if thou deſireſt to ſee Sin laid out in its colours, to ſee the vileneſs of it; if thou takeſt it well to be plainly told of any Sin thou haſt been guilty of, and haſt no more an heart to plead for or excuſe it; if thou art willing to hear any thing from God's Word, that makes againſt it, and does no more ſtand for it, but readily takeſt part with the Word againſt it; it is to be hoped thou art fallen off from Sin, that it has loſt its Dominion.
4. Another hopeful Sign is, if thou wouldeſt no longer maintain its Government by paying Tribute to thy Luſts, wouldſt make no more proviſion for them; if thou art for cutting off Proviſions from them, preventing the Occaſions of Sin what thou canſt: But on the contrary, if it is thy care and ſtudy to ſerve and gratify thy Luſts, if thou payeſt Tribute willingly and freely to them; if this is a work, a buſineſs thy Heart is ſet upon, to make proviſion for them; if thou careſt not what charge thou art at to maintain thy Pride; if thou grudgeſt not to lay out to ſerve thy Pleaſure and Voluptuouſneſs, &c. This ſhews thee ſtill under the Dominion of Sin, that thou art ſo forward to maintain it.
5. This is a good Sign, when a Man's will and purpoſe is ſet to withſtand & reſiſt the Motions and Commands of Sin; when he reſolves, ſtrives, watches ordinarily, and prayes earneſtly againſt thoſe Sins which moſt haunt him. As ſuppoſe thou art ſubject to fall into ſinful Paſſion: yet if when thou falleſt into it, thou canſt truly ſay, and the Lord knows, it is beſides and againſt thy purpoſe, it is the Evil thou wouldeſt not, it is a thing thou ſeriouſly reſolveſt and ſtriveſt, and crieſt againſt; this ſhews it has not full Dominion. Sin may tyrannize over a Child of God, though it does not reign in him. Where true Grace is, Sin cannot reign, a Man cannot fully, heartily conſent to obey and be ſubject to it. The Will ſo far as it is renewed and ſanctified is againſt it. Indeed through the Remainders of Corruption, and by the Prevalence of Temptation, he is oft drawn to that which is ſinful; but then he is as one taken captive, and his Will is to be free. Where Sin does but tyrannize, not reign, the Soul would not be under its Yoke; it wreſtles and ſtruggles to get free. And as under the Law; if the betrothed Damſel cried out, it was a Rape, not the Sin of Whoredom, ſhe was not to dye, if ſhe cryed out, Deut. 22.26, 27. So Sin is not reigning and mortal, where the Heart and Will is againſt it, the bent and Reſolution of the Soul is againſt it, and the Soul is crying out earneſtly for help, though as to particular Acts it is oft overcome. It is one thing to fall into the Dirt, ſo a Man may do who deſires to keep his Garments clean; and another as the Sow does, with delight to wallow in the Mire.
6. This is a ſure Sign that a Man is not under the Dominion of Sin, when his Heart is turned to hate all known Sin. As the Apoſtle, though he was not without Sin, yet he was not in love, in league with any Sin; no, it was the thing he hated. Rom. 7.15. If thou art an Enemy to Sin, to all known Sin, then certainly thou art not a willing Subject to it. A Man would not take and chuſe him for his Maſter whom he hates. If now it is thy great care to ſhun and avoid Sin as an Enemy, and the greateſt Enemy thou haſt in the World; and if thou ſetteſt againſt Sin as thy worſt Enemy, and nothing will ſatisfy thee but the Death of Sin; if thou art daily beſtirring thy ſelf to beat down a Body of Sin, to mortify thy earthly Members, to crucify the Fleſh with the Affections and Luſts thereof; this Hatred and Oppoſition of Sin is one of the cleareſt and beſt Evidences thou canſt have, that thou art not under the Dominion of Sin. And where Sin is not habitually more hated than loved, it has Dominion. But where there is ſuch an habitual Hatred of Sin, though remaining In-dwelling Corruption prevails too oft, ſo far as to draw a Man to commit the Act of Sin, yet he is not thereupon reconciled to Sin, and for a ſinful Courſe. But when the Temptation is over, when he comes to himſelf, to act according to the Principle and Habit of Grace within him, he cannot but loath himſelf, and abhor that Sin. As Zanchy, Ac certum eſt, electos renatos, Tom. 7. p. 257.antequam peccent, odiſſe peccatum, & malle mori quàm peccare, poſtquam peccârunt, dolere & odiſſe peccatum; quum peccant, peccare non cum odio Legis, aut contemptu Dei, ſed ex infirmitate Fidei. Thus though Sin gets Victory ſometimes, yet it never obtains a full Conqueſt. A gracious Soul, though he hath been worſted again and again, will be for renewing the Fight. So the Dominion of Sin cannot be concluded from its violent aſſaults on the Soul; but rather one may conclude the contrary, from the Hatred and hearty Oppoſition of it. If the Sins which moſt prevail againſt thee, are the greateſt trouble to thee, and nothing in the World would ſo glad thy Heart, as to be rid of them. If the Pardon of Sin alone would not ſatisfy thee, without Power againſt it; 'tis a good Sign that Sin has not Dominion over thee.
7. Thou mayeſt know thou art not under the Dominion of Sin, if indeed thou haſt choſen and heartily accepted of a new Lord; if thou haſt ſincerely reſigned up thy ſelf to God and Jeſus Chriſt. If it be ſo, that Chriſt is now Lord and Maſter in thee, then certainly thou art not a Servant of Sin. Thou canſt not be under both theſe Maſters. While thou waſt a Subject and a Servant of Sin, thou waſt a Rebel againſt God, a Rebel againſt Jeſus Chriſt. But if now thy Heart and Will is to be governed by God and Chriſt, to come under his Laws, the Government of Sin is caſt off. If the prevailing Bent of thy Will, and the general Courſe of thy Life, proves thee to be moſt for obeying God, and ſubjecting thy ſelf to the Rule of his holy Word, if thou wouldeſt not allow thy ſelf in any thing thou knoweſt to be croſs and contrary to his Will; if it is the grief of thy Soul that thou canſt not obey him perfectly; if thou wouldeſt not have a Diſpenſation to break any Command of his, but have Grace and Strength to keep them. Then thou haſt changed thy Maſter. Rom. 6.16. Know ye not, that to whom ye yield your ſelves to obey, his Servants ye are?
More I might add, but I chuſe to conlude with ſome Paſſages out of Reverend Mr. Baxter. Thus he ſaith,
— He that ſeldom or never committeth ſuch external Crimes, and yet loveth not God, Chriſtian Directory. pag. 428.and Heaven, and Holineſs, above all the Pleaſures and Intereſts of the Fleſh, is in a ſtate of Death, (under the Dominion of Sin). Again, It is certain, that his Love to God and Holineſs is not prodominant, whoſe carnal Intereſt and Luſt hath ordinarily, in the drift and tenour of his Life, more power to draw him to the wilful committing of known Sin, than the ſaid Love of God, and Heaven, and Holineſs have to keep him from it. (Rom. 6.16.) — He that will ſin thus as oft as will ſtand with ſaving Grace, ſhall never have the Aſſurance of his Sincerity, or the Peace or Comfort of a ſound Believer, till he repent and lead a better Life. Again,
He that in his Sin retaineth that habitual Divine Love, hath alſo habitual vertual Repentance for that very Sin, before he actually repenteth; becauſe he hath that habitual Hatred of it, which will cauſe actual Repentance, when he is compoſed to act according to his predominant Habits.— Again,
There are ſome Sins which all Men continue in (or the beſt are not freed from) while they live; as Defect in the degrees of Faith, Hope, Love, &c. Vain Thoughts, Words, Paſſions, &c. Where the evil is prevalent in the Will againſt the good, ſo far as to commit thoſe Sins, though not ſo far as to vitiate the Bent of the Heart or Life. — Again,
That which is apprehended to be either of doubtful evil, or but a little ſin, will be much leſs reſiſted, and oftner committed, than Sins that are clearly apprehendeded to be great. — Now if this Apprehenſion be wrong, and come from the predominancy of a carnal or ungodly Heart, which will not ſuffer the Underſtanding to do its Office, nor to take that to be evil, which he would not leave; then both the Judgment, and the Sin occaſioned by it, are mortal, and not mortified pardoned Sins.
Again, Though it is true, that all good Chriſtians ſhould not indulge the ſmalleſt Sin, and that true Grace will make a Man willing to forſake the leaſt; yet, — No good Men riſe up with ſo great and conſtant watchfulneſs againſt an idle Thought, or Word, or Diſorder in Prayer, &c. as they do againſt an hainous Sin.
Some things I paſs over, being touched at before.
I ſhall only add one Note more, (though already hinted at)
There are ſome Sins ſo eaſily known to be Sins, Cathol. Theo l. part 2. pag. 104.and ſo notoriouſly calling the Conſcience to repent, that to lie in them unrepented of long (when the ſudden violent Temptation and Paſſion is over, and a Man hath opportunity to act according to his ſetled Habit) will not conſiſt with the truth of an Habit of Love to God and Holineſs, and of Hatred to Sin.