The Anatomy of Secret Sins, Chapter 4 · Section 1
SECT. I.
Queſt. 1. FOR the firſt of theſe, What Dominion of ſin doth What Dominion of ſin imports.import?
Sol. Dominion is given ſometimes to God, ſometimes to Chriſt as Mediator, ſometimes to man over man, ſometimes to Satan over man, ſometimes to death which is ſaid to rule, and ſometimes to ſin, when it is betwixt ſinne and the ſinner, as betwixt a King and his Subjects. As a raigning King hath dominion, ſo ſin, it acts in all things like a King. 1. It hath poſſeſſion, original ſin of our hearts; actual ſin of our lives. 2. Hath a title, our forſaking of God, and voluntary election and compact. 3. Hath a throne, our ſouls. 4. Hath ſervants, our Members. 5. Hath a councel, our carnal wiſdom and corrupt reaſonings. 6. Hath power to give Laws, and ſee them executed. Paul ſpeaks of the Law in his members, and the Law of ſin, Rom. 7. 21, 22.
But more diſtinctly for the better underſtanding this, Four things.obſerve theſe particulars.
1. That Dominion (properly) is the Right and Power of a What is dominion properly.Lord over a ſervant; it is a word implying Superiority and Subjection, one who hath Authority to command, and another whoſe condition is obe…iential, and to ſerve; ſo that in the dominion there is one who doth rule, and another who is ruled; one who doth command, and another who yeelds at leaſt virtute …uris (he is to yeeld and obey) and ratione facti, where dominion is exerciſed, there is actual command, and actual obedience; as the Centurion who had authority and dominion over his ſervants, he ſaid to one go, and he did go, to one come, and he did come, to another, do this, and he did it.
Secondly, obſerve that Dominion is twofold, it is either,Dominion is either,
1. Original and abſolute, and this is when the Lord hath a Original and Abſolute.natural, and prime, and irreſpective title, it belongs to him as ſo, to command, and impoſe obedience, meerly from his abſolute right, and acco…ding to his own pleaſure: ſuch a dominion belongs only to …od, who made all the world, and is Lord of all: All the creatures are his ſervants, and are ſet by the Law of their Creation, to the obedience of his will; he doth rule the Nations, and hath power to order, limit, appoint, to require, to binde both bodies, and ſouls, natures, conſciences and acts.
2. Derivative and depending, and limitted: ſuch is the Dominion which God hath given man over the creatures: the Dirivative and depending.great Lord hath made man a Lord over the works of his hands, a pro-rex, a deputy as it were: yea, and he hath derived dominion to man over man, to one man over another, to the King over his Subjects, to the Parent over the Children, to Maſters over Servants. I ſay, he hath derived dominion unto them (i.) a power to command, and order, yet this is a reſtrictive dominion, and not abſolute: it muſt not be againſt God, but for God and according unto God.
Thirdly▪ obſerve that there is a twofold dominion.
One is lawful (i.) ſuch a dominion and ſubjection There is a dominion lawful.which the word and will of God doth or will warrant, as that of perſons over perſons, or of God and Chriſt over all perſons and creatures: God may command us, for he made us; and Chriſt may command us, for he redeemed us, both our perſons and our ſervices fall unto him, we are not our own, for we are bought with a price, therefore ſerve or glorifie God in your body, and in your ſpirit, which are Gods, 1 Corinth. 6. 19, 20.
Another is unlawful, and as it were uſurped, which is Unlawful.when command is exerciſed, and obedience given, without any juſt title or right; and this Dominion is either aſſumed by Satan, who is called the Prince of the aire, and the Prince of darkneſſ, and a Ruler, and one who works mightily in the children of diſobedience: or elſe it is exerciſed by ſin, ſinne is ſaid to have a Dominion, a Law, a rule over a ſinner, and the ſinner is ſaid to obey the ſin, to ſerve it, to fulfil the luſts of it, &c.
Fourthly, conſider, that the dominion of ſinne doth imply The dominion of ſin doth imply. Singular power and ſtrength with authority.two things.
One is ſingular power and ſtrength joyned with authority. The authority of it conſiſts in this, that it doth command the man (as a King doth his Subjects) and the ſtrength of it conſiſts in this, that it is able to make its commands to be obeyed and followed.
Another is quiet, willing and total yeelding of ſubjection to Quiet yeelding of ſubjection to that authority.that authority, law and command of ſinne: when a man is as chearfully and readily prepared to obey his luſts, as any Subject is to embrace the commands of his Prince, or any ſervant is to follow the will and pleaſure of his Lord and Maſter.
The former of theſe is ſtiled, in Scripture, ſometimes the powers of darkneſſe, Col. 1. 13. Sometimes the ſtrong man, Luk. 11. 21. Sometimes the Law of ſin, Rom. 7. 23. Sometimes the power of Satan, Act. 26. 18. Sometimes the efficacy of the Prince of the aire, Epheſ. 2. 2. by all which phraſes, this is implied, viz. that where ſinne doth reign or hath dominion, there it is of ſingular power, not only to ſtirre and …ſſault, not only to tempt and provoke, but alſo to command and incline, to rule and diſpoſe of the heart and wayes, that the will of a man is but as it were the will of his luſts; and the deſires of the man are but as it were the deſires of his luſts: he is taken captive at the pleaſure of Satan: and ſin needs not uſe any violent compulſion, or ſtrength of argument to draw on the ſinner, onelyonly if ſin ſpeaks the word, it is enough, that's Law enough.
The latter of theſe is expreſſed; ſometimes by fulfilling the deſires of the fleſh; and by having the converſation in the lusts of the fleſh, Eph. 2. 3. and by being ſervant to unrighteouſneſſe, Rom. 6. and by taking pleaſure in ſinne, and by ſinning with greedineſſe, and by ſelling of a mans ſelf to work wickedneſſe, and by giving up our ſelves, or our ſelves over to uncleanneſs; when a man doth as it were by a proper and voluntary act ſurrender up his ſoul to the obedience of iniquity, as the ſervant paſſeth away himſelf, when he takes ſuch an one to be his Lord, that all his faculties, and ſtrength, and deſignes, and maine intentions ſhall ſubmit themſelves to the ſervice of his luſts and ſinnes.
So that dominion of ſinne on ſins part, comprehends ſtrong and compleat power, a commanding and diſpoſing power, and on the ſinners part, it comprehends reſignation, and compleat ſubjection: A moleſting power doth not conſtitute its dominion, Note. (for ſinne may moleſt as an enemy, where it doth not rule as a King) nor doth attempting and ſuggeſting power (nakedly conſidered) conſtitute its dominion (for ſinne may be a tempter where yet it is not a ruler.) But where the dominion of ſin is erected, there it doth ſit in the heart as a King in the Throne, and gives forth its Laws and commands to the ſoul and body, as to its proper ſervants and inſtruments: the which commands are as chearfully entertained, as they are unjuſtly preſcribed.
But a little more to wade into this point, ſinne may Sin may be ſaid to have dominion.be ſaid to have Dominion, or to reigne in a threefold reſpect.
1. In reſpect of aſſent: when the underſtanding ſubjects it In reſpect of aſſent.ſelf to its motions: I ſay ſubjects it ſelf, for there are two acts of the mind about the motions and commands of ſinne; one is apprehenſion, another is ſubjection: a man may apprehend ſin as working, and yet he may not embrace, but reſiſt that working of ſin: And then it is not ſinne in dominion: If I ſee an enemy approaching, and riſe up to oppoſe that enemy, he is now an enemy encountering, but he is not a King ruling: ſo that it is not meere apprehenſion, but ſubjection Two ſorts of ſubjection.which puts up ſin into the Throne, into a dominion: (i.) when ſin gives the command, and the ſinner yeelds thereto, Renders up himſelf to the obedience, freely gives way unto, and entertains the motions of ſin.
And hereto we muſt again diſtinguiſh of that ſubjection of aſſent which denominates Dominion, that it is not a meer paſſive ſubjection (as when a man is taken priſoner) but an active ſubjection, a ſubjection of approbation, as when a ſervant hears the will of his Maſter, and he likes it ſo where ſin hath dominion, the ſinner doth not give a naked aſſent, but an approving aſſent, he allows his ſinne and approves of his ſinfull courſe.
Neither is this all, for every active aſſent is not ſufficient to Aſſent is either precipitated or deliberated.denominate dominion; a man may be on a ſudden circumvented, he may be under the quickneſs and ſtrength of a temptation, he may be ſo over-born by ſudden paſſion, that poſſibly he may aſſent, and approve a ſin in reſpect of the fact, in this or that particular, for this and that time, as a true ſubject (ſuppoſe one of Davids) not underſtanding all thing aright, not pawſing, was drawn to the conſpiracy on Abſolons ſide, ſo a Chriſtian, in whom ſin hath not a proper dominion, he may on a ſudden be ſo enſnared by ſin and temptation, that he gives way unto it, yet afterwards he returnes to himſelf, and condemns his own act by ſound repentance.
Therefore know, that the aſſent which ſets up ſin in dominion it is double.Twofold aſſent that ſets up ſin in dominion. 1. Antecedent.
One is Antecedent: and this aſſent is ſuch a work of the minde, wherein ſin is not only not rejected and condemned, but yeelded unto and approved: what Abraham anſwered in another caſe to Iſaac, calling out, my father, he preſently anſwered, here am I my ſonne; ſo when ſinfull corruption thruſts out the ſinful inclination or motion, the ſinner preſently anſwers, here am I, I am ready to do thy will, I like it, I allow it.
The other is Conſequent: this is an aſſent not only when a Conſequent.ſin is to be committed, but after it is committed, and that too, not whiles the heat of ſinful deceit or temptation remaines, and lies upon the ſoul, but when that is gone off; when matters grow quiet, and ſober and calme; then a man he likes his fact, he likes his courſe, he doth not only antecedently deviſe miſchief on his bed, and abhorres not evil: and ſets himſelf in a way that is not good, (as David ſpeaks, Pſal. 36. 4.) But he rejoyceth when he hath done evil, and delights in the frowardneſs of the wicked (as Solomon ſpeaks, Prov. 2. 14.)
Even a godly man by temptation, and by infirmity may yeeld an antecedent aſſent, but then as ſoon as he comes to himſelf again, as ſoon as he recovers his judgement to be cleare, and his affections to be calme, he will then ſet upon himſelf and reverſe his own acts; he will judge and condemn both his deed and his aſſent (ſuch a fool was I, ſaid David) and he will hate himſelf and his ſinful yeeldings (ſuch a beaſt was I, ſaid David again) and he will not reſt in ſuch an eſtate; Peter goes out and weeps bitterly, ſo that even his underhanding will condemn his underſtanding, his underſtanding by a ſubſequent act of judiciary ſentence will condemn and diſ-allow, yea, and diſ-avow the antecedent act of the underſtanding in aſſenting and yeelding: the ſerious judgment will condemn the raſh judgement; As a man who hath fooliſhly yeelded to the bond, if he can get it into his hands he will now blot out his name, and tear off his ſeal, ſo it will be in this caſe.
But where ſin is in dominion, there is not only antecedently permiſſio (i.) a free and favourable leave given to the committing of ſin, but conſequently there is adheſio and defenſio: the man approves and upholds that which was committed; there is not a revocation of the fact, a man doth not put in, and ſue out a Writ of Error againſt himſelf (i.) that he was circumvented by deceit and miſtake, nor doth he make proteſtation againſt his ſinful commiſſions, but ſtill owns them as being ready to proceed and advance on forward: he gave his band before that ſin ſhould be done, and now the ſin being drawn out, as it were, into a deed of his own approbation he further confirms the ſame, by adding thereto his Seal, he approves it ſtill, and ſaith, To morrow ſhall be as to day, and much more abundant.
Secondly, In reſpect of the conſent of the will, when the In reſpect of the conſent of the will.will declares it ſelfe expreſly as a party for ſinne. Beloved! the diſpoſition of the will is the faireſt throne of ſinnes dominion, and as we judge of the dominion of grace farre better by the will and affections, then by the workings and reaches of the underſtanding; ſo on the contrary we may more ſafely judge and determine of the dominion of ſin by the frame and bent of the will, then by any other faculty: whatſoever may be diſcourſed about natural actions, for their prime and principal cauſation, whether by the will or by the underſtanding, yet this is moſt true in morals, that the greateſt denomination is from the will, either for good or evil: and this holds in the caſe of ſinnes dominion; the will hath (in a ſort) the caſting voice, it is one of the chief, of the Royal Armes and ſupporters of the ſinful Throne: ſin is ſtrong indeed, when it hath taken ſeiſure and poſſeſſion of the will, the more corrupt a mans will is, the more ſtrong is corruption in the man; ſinne is high, when the ſinner will ſin, and Note. will go on.Three things appertain to the will.
The School-men obſerve three things which do appertaine to the will, and they do all of them demonſtrate ſinnes dominion.
1. Conſenſus: you know that the conſent of the will is Conſent.that which makes the match 'twixt perſon and perſon (in Law, the Canon Law, conſenſus, non concubitus facit matrimonium) ſo here the conſenting of the will, it is the eſpouſing and contracting of the ſoul and ſinne together: I will be a Lord to thee, ſaith ſinne, and I will be a ſervant to thee, ſaith the ſinner: I will give thee pleaſure and profit, ſaith ſinne, and I will give thee my heart and obedience, ſaith the ſinner.
2. Electio: this is ſuch an act or work of the will in which Election.a man prefers one thing before another, or one way before another: And where ſinne is in dominion, the ſinner would rather be ſinful then godly, he would rather go on in his ſins then forſake them; They love darkneſs rather then light, Joh. 3. 19. Thou loveſt evil more then good, and lying rather then to ſpeak righteouſneſs, Pſal. 52. 3. as it was with the Hebrew ſervant, when the year of Jubilee was come, liberty was propounded unto him, he might go free if he would, it did depend upon his own choice, but the ſervant (ſomtimes) he loved his Maſter, he would not go free: So when the Lord comes to a man in whom ſinne doth exerciſe dominion, and propounds unto him ſeveral things, and ſeveral ways, here is Heaven, and here is Hell; here is Life, and here is Death; here is Holineſſe, and here is Sin; here is the way of Duty, and here is the way of Diſobedience; why as Eſau made choice of the poore meſſe of pottage, or as the Jews of Barabbas; ſo the ſinner, he makes choice of his ſins and ſinful ways, I had rather keep my drunkenneſſe ſtill, my uncleanneſs ſtill, my covetouſneſs ſtill, &c.
3. Imperium or propoſitum: the will is the chief wheel of the Command and Rule.ſoul; it is that which in a ſort commands all the faculties, and all their acts: now where the will is chief in ſin, if ſinning be the fruits of its luſtful commands: a man hath ſet up his reſolution, it is the purpoſe of his heart, to be as he hath been, and to do as he hath done, he will not learn to do good, he will hold faſt his wickedneſs, here ſin is in dominion. Nevertheleſs for the clear diſcovery of this part of ſins dominion in reſpect of the will, be pleaſed to obſerve ſeveral things.
1. That there is a twoſold will.There is a twofold will. Single.
1. One is altogether ſingle in its workings, it doth not partly incline to good, and partly to evil, but either only to good, or only to evil, v. g. where the created nature (which is reaſonable) was never morally deformed, or where the rational nature is gloriouſly reformed, there the will inclines only to good, (as in the Angels and bleſſed ſouls) ſo again, where the nature is totally deformed, (I mean in reſpect of ſpirituals) where it is intirely corrupted, there the Bias of the will draws the ſoul only to evil, the whole ponde, weight, and ſtrength of the will is for ſin: and the ſinner (without any intrinſecal oppoſition of another nature in the will) will yeeld and ſurrender up himſelf unto ſin. Now ſuch a will as this plainly argues dominion of ſin: where the will, what it is and can do, that it is and will do for ſin; when we may ſay of the will as Saint John of the world; the whole world lies in wickedneſs, 1 Joh. 5. 19. ſo the whole will (the whole frame and bent of it) is univerſally obediential, or ſerviceable, where the whole nature of the will vents it ſelf into an habitual and plenary conſent; This is of it ſelf manifeſt, that ſin hath dominion.
Another is mixt and compounded: when the will is divided Mixt and compounded.within it ſelf, and conſequently its conſents and diſſents (embracings and refuſing) are likewiſe oppoſed one to another, and oppoſing each the other in the ſame man: you muſt know that original ſin (which yet in part remaines) is diffuſed through the whole man, and into every faculty; and ſo renuing grace (which is oppoſitite thereto) is an univerſal temper, diſperſed into every faculty too: Neither is it able utterly to diſ-lodge ſin in reſpect of being on ſome actings: So that a regenerate man (as Saint Auſtin… ſpake) hath in him an old man and a new man: his fleſh is like a dead man, and his ſpirit like a living man; the living man moves up, the dead man hangs down; the living mans breath is ſweet, the dead mans ſavour is loathſome; ſo far forth as the will is renewed by grace, ſo far doth it reject and deny ſinnes conſent, but ſo far as it is affected and diſtu…bed by remaining and working corruption, ſo far forth it is willing and ready enough to conſent to ſinful actings.
Now when we ſay that the dominion of ſin depends upon the will, this is not to be underſtood of the compounded will, or of the aſſent and actions which do ariſe from a nature, and will imperfectly renewed and cleanſed in reſpect of degrees: But of the ſingle and corrupt, and ſo compleat will wherein the conſent is total and plenary. Now the plenary conſent of the will conſiſts properly in the full and natural, and longing inclination of the will after ſin; when the will embraceth an evil, ſets the heart upon it, bends after it, and that without any reſiſtance or ſtriving: ſo that it is the embracing of ſin, with an unſtriving conſent of the will, which ſets up the dominion.
Queſt. 1. Here now falls in a ſubtle and deep enquiry whether Whether all reſiſtance impairs dominion and no reſiſtance argueth it. All reſiſtance doth not prejudice dominion.all reſiſtance impairs dominion, and no reſiſtance doth always infallibly argue it.
Sol. I anſwer briefly to the firſt.
1. That all reſiſtance doth not prejudice dominion: A man may hold a firme league with ſin in his heart, he may be a ſervant to it, though ſometimes in ſome particulars he may skirmiſh and quarrel.
There is therefore a double reſiſtance, or denying, or diſputing A twofold reſiſtance.with ſin.
One is Collateral and accidental; which doth not ariſe Collateral and Accidental.from an immediate contrariety of nature, but from a contrariety of effects: As now a man in whom ſin hath dominion, his ſinnings may be ſent back with ſuch bitter Writs of attachment, that he may ſtand at defiance, and be at ſome forbearance (a while) from ſin: or he may have ſuch affected apprehenſions of death and hell, and ſhame and terror: whereupon he may reſiſt ſin as penal and painful: as a thing ſo bitterly vexing, and galling, and this grieves him too.
Another is natural and immediate: which depends on an Natural and immediate.holy nature implanted in the ſoul, which oppoſeth ſinne as a thing formally evil and diſpleaſing to God: This reſiſtance doth (I confeſs) prejudice ſin in its dominion, but the former doth not.
Secondly, No reſtraint doth imply the conſent to be plenary, No reſiſtance doth imply a plenary conſentand therefore ſinne to be in dominion: when the eſtate of the ſoul is ſuch, that no contrary quality ſtands twixt the command of ſin and the obedience of a ſinner, it is eaſie to point who is Lord of the Houſe: and indeed what doth more palpably demonſtrate dominion, then a quiet ſubjection. Note.
It is not all the commandings of ſin (alone) which argue dominion infallibly (an enemy may command much, and highly, as Sennacherib, and yet not be obeyed) but it is conſent, and the more full and quiet kinde of conſent, which is that where no reſiſtance is made) this ſhews that the ſtrong man poſſeſſeth the houſe.
Queſt. 2. But yet another queſtion is raiſed, and to be removed, Whether a good man may not yeeld a plenary conſent in whom ſin hath not dominion.whether a good man, in whom ſinne hath not dominion, may not yeeld a plenary conſent of will: which if, then plenary conſent argues not dominion.
I will tell you what I conjecture about it, in a few propoſitions.
1. It is poſſible that he may ſinne willingly: two Intenſive A good man may ſin willingly.aggravations of ſin (in reſpect of particulars) may befall a good man, viz. he may ſin knowingly, and he may ſin willingly: the cauſe whereof is this, becauſe his will is but in part renued, and therefore may be a willing principle; neither doth this ſet up ſin in dominion, though it greatens ſin in the commiſſion; for as much as not every particular willingneſs, but an habitual & a compleat willingneſs aſſures ſin of its dominion.
Secondly, obſerve, that there is a double concourſe of the wills There is a double concourſe of the will to ſin. Reall.conſent to ſin.
One is real, when in truth the whole compoſition, and all the inclination of the will is for ſin, the bent of it, and Bias, all runs that way: and where it is thus, there ſin is in dominion.
Another is ſenſible; which is an obſerved acting of the will Senſible.as embracing, and leaguing it with ſin: when all (which may for the preſent be obſerved) is a corrupt inclination and conſent: Now here I conjecture, that poſſibly ſin may not alwayes have dominion, where yet, for the preſent, and for a particular, the whole ſenſible part of the will ſeems only for ſinne.
My reaſon is this, q. the reſiſtances of grace are ſecret and Note. more hidden; and again, when the ſoul is hurried to a ſin in the heate of temptations and paſſions, it is not eaſily able to obſerve every ſecret and tranſient regretting and oppoſition.
Thirdly, you muſt diſtinguiſh 'twixt dominion of ſin, and twixt Diſtinguiſh twixt dominion of ſin, and a ſtrong inclination to ſin.a ſtrong inclination to ſin: dominion of ſin is a thing more natural, but the ſtrong inclination may be preternatural: as a ſtone by ſtrength may be vehemently carried upward, or an arrow out of a bowe, and yet the propenſions of their nature are quite contrary and downward.
A man in a violent temptation, and under the ſtrength of a ſeduced judgement, like a captive, he may be exceedingly haled, he may put on eargerly for a ſin, yet with ſome little reluctancy, with ſome ſtrivings on the other ſide, with ſome diſſentings, though faint, though feeble, though not able to put by the actually greater ſtrength of the temptation: ſo that the will may be ſtrongly inclined, when yet it is not totally inclined; the violent flying out of the ſoul, may be but the hurrying ſtrength of an enemy, which marcheth in haſte: againſt which the Regenerate part of the will may put in its exceptions, and though unable to ſtay the ſoul, yet it may be able to appeal to heaven againſt this raſh and ſtrong working, &c.
4. Laſtly, you muſt diſtinguiſh 'twixt facts, and 'twixt Diſtinguiſh betwixt facts and courſes.courſes; and 'twixt particular, and 'twixt general intentions: and 'twixt too much yeelding, and a plenary yeelding and reſignation.
The will may come on to ſin (where it hath not dominion) in reſpect of facts; and by a particular intention, and by a partial yeelding: but where the will comes on as to a courſe, and with a general intention, and with a plenary yeelding, there is dominion: Thus of the dominion of ſin in reſpect of the will.
Thirdly, the dominion of ſin may be conſidered in reſpect of Of the dominion of ſin in reſpect of the ſervice,the work or ſervice; the working of ſin, and obedient acting of it, doth alſo include and expreſs its dominion; Hence they, in whom ſin hath dominion, are ſaid to ſerve ſinne, and they are ſaid to obey ſinne, (his ſervants ye are to whom ye obey) and they are ſaid to commit ſin, foreign (to do it as a man would follow his trade) and they are ſaid to do the work of the devil, Joh. 8. 44. as if the ſinner had nothing elſe to do, but to follow and ſerve his ſins: which we may evidently ſee in perſons under the dominion of any luſt, their whole and maine deſignes are to fulfil it: the drunkard, it is his work and life to ſit and drink; the covetous perſon, it is his work and courſe of life to be ſcraping, and getting; As where grace is in dominion; why? the main work is to ſerve and pleaſe God, to learn his will and obey it; ſo is it on the contrary where ſin hath Dominion; the ſervice of the ſinner is given up to ſin, ſo that, obedience to ſin (which is the doing of the work of ſin) doth evidently demonſtrate the dominion thereof.
Nevertheleſs, you muſt wiſely underſtand this as you have the other parts reſpecting ſinnes Dominion; therefore Conſider,
Firſt, that there is a twofold obedience unto ſin.A twofold obedience unto ſin Material.
One is Material: when that thing is done or acted which is ſinful: the work is repugnant to the will of God, yet this abſolutely doth not conſtitute dominion; for as much as it may be with the ſoul, as with a Captive, who may do the ſame work which the ſubject doth, yet not with the ſame mind, and not in the ſame form of ſervice.
Another is formal: when the work of ſin is not only done, Formal.but it is done after the manner of ſinning, as when a ſervant or ſubject do expreſs ſervice and obedience, they do it with the hearts of ſervants and ſubjects, and as to a Maſter▪ and King: ſo where a man obeyeth his luſts, where he doth the work, as Covenant-work, as the work of a ſervant, as a proper work, and as a ready work, as an hearty work, indeed this argues Dominion.
Again, we muſt diſtinguiſh of obedience to the commands of Diſtinguiſh of obedience to the commands of ſin. Simple and abſolute.ſinne.
One is ſimple and abſolute: which is when to ſin, though it be not every particular thing which a man doth, yet it is a principal thing unto which he applies himſelf: as that is a mans trade, not preſently which he looks upon or deales in, but wherein he doth principally, and chiefly deale in, unto which he applies the current and ſtrength of his ſtock: ſo it is here, ſin is a mans abſolute work, when it is his maine work, and he is beſides his calling (as it were) when he is beſides his ſin: ſuch an obedience is a reſpect unto ſin in Dominion.
Another is curſory or tranſient: as a Bee may light upon Curſory or tranſient.a thiſtle, but her work is to be gathering at flowers, or a ſheep may be in the dirt, but its work is to be graſſing on the mountains, or in the meadows: or an honeſt traveller may be beſides the way in a wood, or in an houſe, but his work is to go on in the Kings Rode. So is it poſſible for a man, in whom ſin hath not dominion to touch upon ſinful facts; But his maine way, his principal work to which he doth apply the intentions and ſtrength of his heart and ſpirit, it is the obedience unto God, and his holy and righteous will.
3. Therefore in the third place obſerve another diſtinction: which though it doth hold ſome correſpondency with the former: yet it ſaith a little more, and gives yet a further light.
There is an obedience.There is an obedience Of courſe.
1. Of courſe: which is a continued applying of our ſelves to the work of ſinne▪ it is our trade which we do drive, the mire in which we wallow, the mill which we help going on.
2. Of Fact, which may be but ſome particular and intervenient acts: not a thred ſpun out and drawen, but a Of fact.ſword drawen, and ſheathed againe, and laid down. There is ſomething which ſteps in, interrupts the progreſſe, and takes off the ſoul from ſervice, and then it is not ſin in Dominion.
Queſt. 1. I know that that is a notable caſe, whether Whether all interruptions of ſinful acts impeach ſins dominion. All abſolutely do not. Two kinds of interruptions. Political.all interruptions of ſinfull facts, impeach ſinnes Dominion.
Sol. For my part I think, that all abſolutely do not, there are two kindes of abruptions, or interruptions, (i.) working cauſes, which do, if not untwine the thred, yet reſpite and hinder the finiſhing of it.
Some are Political: when the interruptions depend upon politick and private reſpects: as upon the wiſdome of the fleſh, the ſtingings of conſcience, the defect of occaſions, the ſafety of our names and credit, &c.
Others are Natural, which depend upon a contrary nature, touching the heart for its particular treſpaſſing, humbling it, recovering it again out of the ſnare of the devil, and this interruption, is not only a meer limit, or politique halt for a while where the ſinner takes breath, and makes a pauſe before he will go on, but it is an undoing of a particular illdoing; by an holy nature now recovering the ſoul.
Once again obſerve, that the work or obedience to ſin is The obedience to ſin is twofoldtwofold.
1. Either by ſurpriſal, and compulſory, and this work owes Compulſory.it ſelf not to the intention of the heart, nor to the approbation of the judgement, but to the deceitfulneſs of ſin, and to the ſtrength of temptation.
2. Another is cheerful, and as it were of nature, now remember Chearful.that acts of ſurpriſal, do not teſtifie ſin in dominion: indeed this they may teſtifie that ſin in its inclination, or Satan in his temptation, is (at that time very ſtrong: but yet, not that they rule; for dominion in this caſe is not when a man is vanquiſhed and captived, but when he yeelds out himſelfe, and willingly follows.
Though ſin be acted, yet it is not therefore ſin in dominion, unleſſe it be a willing doing of the work of ſin: though force and compulſion, may be ſufficient to teſtifie, that there is a tyrant, yet ready obedience is that which teſtifies homage to a King.
Thus have you heatd a little in the general about the nature of Dominion, and about the nature and manner of ſins dominions.
5. I conjecture: that it is fit to adde one thing more in the Sin in dominion is either,general about the dominion of ſin, as reſpecting its powerful commands that it is either,
1. Habitual, where ſin in the courſe behaves it ſelf as a King, Habitual, or,it rules, and commands, and diſpoſeth of the perſon to its baſe ſervices and luſts.
2. Actual: and this is not properly its dominion, though Actual.it be miſcalled ſo, yet to give a little ſcope to freeneſſe of language, I will call it an actual dominion, which is rather a particular prevalency of acts, then a Sovereignty or dominion in the nature, when though the heart and nature have ſurrendred themſelves to Chriſt as the only Lord, and to his will as the only Law, yet in many particulars, ſin gets the better over grace, though it cannot be ſaid to rule, yet it may be ſaid to conquer: it makes the man to fall down; it is too ſtrong and prevalent for all the actual improvements, and particular reſiſtances of grace and prayer at that time, and for that fact. Againſt which, if I miſtake not, David doth here principally bend himſelf, when he prays [Let not them have dominion over me] that is, not only, let them not rule, but which is beyond that, let them not ſo much as prevail over me: Though I may meet with temptations to preſumptuous and high ſinnings, though I may finde a falſe nature ready enough to break forth upon a vain confidence, yet Lord do thou then ſo effectually aide and aſſiſt me, that I may not only reſiſt, but refel them; though they may attempt, yet let not them once conquer nor overcome me; let me never yeeld to them, nor act them: yet if any think that he aimes at the habitual dominion of thoſe ſinnes; I will not enter into the liſts, let him enjoy his opinion, but I think this of actual dominion is more punctuall to the place.