The Voice of the Spirit, Chapter 16
CHAP. XVI. Of ſeparation of the heart from ſinne, and Adoption witneſſed thereby; foure diſtinctions about it.
Qu: 1. HOw may a ſoule know that its heart is ſeparated from ſin, or that ſin hath not dominion over it, and ſo that it is Adopted?
Before I anſwer directly to the Queſtion, I ſhall lay downe foure diſtinctions, which may helpe weake, doubting Chriſtians, as they will diſcover how farre there may be ſin, and yet one not be under the dominion of it.
There is a Difference.
Diſtinct. 1. Between the indwelling of ſin, and the reigning of ſin: Paul was an eminent beleever, and yet ſin dwelt in him. Rom. 7.17. ſo 1 Joh. 1.8. A ſlave, a captive, may dwell in a houſe, and yet have no Commanding power there. Sin may dwell in the heart, and yet have no dominion there. Conclude not thy ſelfe under the reigne of ſin, barely becauſe thou findeſt the in-being, the inhabitation of it.
2. Between the Soveraigntie of ſin, and the Tyrannie of ſin: the Saints have the aſſurance of a Divine promiſe, that ſin ſhall not ha… dominion over them, Rom. 6.14. But yet beleevers are in part liable to the tyrannie of ſin, Rom. 7.15. What I hate that doe I & v 16.23. I ſee another Law in my members warring againſt the Law of my minde, and bringing me [into captivitie] to the Law of ſin — Thou mayeſt not onelyonly finde ſtrong ſtirrings of corruption within thy ſelfe, but corrupt motions may ſometimes prevaile to drive thee into ſome ſin; may take the priſoner and lead the captive for a time, and that when thou haſt waged warre againſt them, & yet ſin not reigne in thee.
Object. But what difference can there be, between the Saints and others, if they may be taken captive?
Anſw. 1. A Beleevers, is but a partiall captivity, an unregenerate mans is a totall: Paul had a law in his minde that made reſiſtance. Rom. 7. v. 16.23. It was what he would not — the prevailing part of his will oppoſed. Whereas others are wholly or in the greateſt part captivated; Rom. 6. v. 13.17. 2 Tim. 2.26. Now, a voluntary ſubjection is that which maketh the reigning power. Sins of beleevers, are but with an incompleate will.
2. It is both a Soveraigne and a Tyrant to unbeleevers. 2 Tim. 2.26. and but a Tyrant to beleevers.
3. Its Tyrannie over the Saints is by uſurpation, but it hath a right of Dominion over others. Satan maketh a forcible entry upon the Saints, whereas others are his proper Subjects. 2 Tim. 2.26. Joh. 14.30.
4. Beleevers make warre againſt ſin. Rom. 7.23. Others want ſpiritual armour to fight with. Eph. 6.
5. Satan captivateth beleevers but for a little ſeaſon; by and by they get victory againe, and captivitie is led captive. Others at all times are in captivitie.
6. Many gracious ends the Lord doth accompliſh by it in the Saints, which others are without. Rom. 7 23, 24. It humbled Paul, and much abaſed him, that he ſhould beled captive by ſin. [O wretched man that I am —].
7. Beleevers make out to Chriſt for helpe; others cry not out to be reſcued by him.
3. Between an habituall frame of heart towards ſin, and an occaſionall falling into ſin: the former argueth the reigne of ſin, the latter not: for, by the violence of temptation David became guilty of murder and adultery, and Peter of denying Chriſt. Yet, beſides the after repentance which undoubtedly follow ſuch falls, as, Pſal. 51. Matth. 26.45. there is a habituall prevailing inclination againſt ſin in beleevers, which is never loſt, which differenceth them from others. It is not their path, their way they walke in, but as ſickneſſes to the body, or Eclipſes to the Sun, they come very ſeldome. Wicked men may have agues, or hot fitts againſt ſin, and gracious men may have cold fitts in ſin, but the bent of their ſoules, and their ordinary courſe is another way.
4. Between infirmities, and groſſer enormities: the former are incident to the Saints more frequently: as, every day, and often, there will be vaine thoughs, and words, and corruptions may get ſome advantages, and graces may not act at ſuch a height as they ought to doe, and there may be backwardnes to ſome duties, and diſtractions in them &c. Such ſins of infirmitie (though more frequent) yet are conſiſtent with truth of grace.
But to prevent miſtakes, know.
1. That freedome from the dominion of ſin, doth alwayes, vaſtly difference the ordinary courſe, or Converſation, from ſuch as are under the reigne of it: many call their groſſe ſins, but ſins of infirmity: whereas, thoſe that ſeeme very ſmall ſins in themſelves, by the aggravating circumſtances which they admit of, may not be reckoned of infirmitie. But, ever there is a vaſtly different converſation before and after converſion. Eph. 2. v. 2, 3. Thoſe that are called out of this world cannot but walke otherwiſe, then thoſe that are of it. Though a man (with Paul) was very religious before, and as touching the Law blameles; yet, converſion differenceth him from himſelfe in his former ſtate, in point of converſation, Phil. 3. v. 3.6. and a frequent iteration of manifeſt workes of the fleſh, on living in them, is made a certaine evidence of a ſtate of nature, Rom. 8.13. 1 Corin. 6.10. Gal. 5. v. 19, 20, 21. Now the workes of the fleſh are manifeſt, which are, adultery, fornication, uncleaneneſſe, laſciviouſneſſe, idolatry, witchcraft, hatred, variance, emulations, wrath, ſtrife, ſeditions, hereſies, envyings, murders, drunkenneſſe, revellings, and ſuch like — v. 21. They which doe ſuch things, ſhall not inherit the kingdome of God. Such are under the dominion of ſin.
2. Sins, when really of infirmitie, are, ſuch are (through the remainders of corruption, and weakneſſe of the regenerate part) are unavoydable, or are againſt the maine bent and inclination of the will. Rom. 7.15, 16. What I would not, and what I hate, that doe I. Gal. 5.17. Ye cannot doe what you would. It is onelyonly out of impotency or weaknes to withſtand, that corruption prevaileth; not out of want of will to hinder it. Rom. 7.18. To will is preſent with me, but how to performe that which is good, I finde not. The will againſt it, is ſtronger then its ability to make reſiſtance: the temptation is overcome in the will, though it prevaileth; elſe, I cannot underſtand how it is of infirmitie.
Anſw. It may be knowne that ſin hath not dominion over a man, from his chooſing freedome, or his conſenting with all his heart, upon Evangelicall accounts to part with ſin: herein conſiſts the very reigne of ſin, in the voluntary ſubjection of the whole man to it. Rom. 6.13, 14.16. To whom ye [yeeld your ſelves] ſervants to obey, his ſervants ye are, to whom ye obey, whither of ſin — So that a free yeelding up to the ſervice of ſin, is the reigning of it; and therefore a heartie chooſing and conſenting to part with it, or a thorow unwillingnes to ſin, muſt needs argue freedome from that reigne of it. Conſenting expreſſeth Pauls ſubjection to Gods Law, when he fell ſhort in practiſe. Rom. 7.16. And ſo, a heartie conſenting to part with ſin, argueth freedome from the reigne of it, even when one is ruſhed into the acting of it. And hence, ſuch as the Lord rejecteth and appeareth in the dreadfulleſt way againſt, are deſcribed by their chooſing that wherein the Lord delighteth not. Iſai. 65. v. 12, 13, 14, 15.
Meaſure your ſelves by your choice: you may be reſtrained from the groſſe ſins, that others commit, but if you chooſe ſin, it is all one in Gods account as if you acted it. Matth. 5.28.