The Anatomy of Secret Sins, Chapter 4 · Section 4
SECT. IV.
THus for the explication, now ſomthing for the Application Ʋſes. thereof unto our ſelves: where firſt let me begin with inquirie? Inquire whether ſin have Dominion over uswhat thinke we of the dominion of ſin within our ſoules.
You will ſay, we truſt there is noe ſuch thing. I Remember Object. the Jewes ſaid as much to Chriſt, in a caſe not much unlike, Sol. we are Abrahams ſeed, ſaid they, we were never in Bondage, Joh. 8. 33. But Chriſt replied, verily, verily, I ſay unto you, whoſoever committeth ſin is the ſervant of ſin, v. 34.
I will premiſe a few things at this time.
1. No man living but he is borne a ſervant to ſin: ſin is his Some things premiſed. Noe man but is borne a ſervant to ſin.Lord before he can tell who is his Maſter, ſin requires not age to ſet on the crown, but even in the very wombe, doth it begin its reign, and poyſons, and impaireth our whole nature, therefore the Apoſtle ſaith, that by nature we are the children of diſobedience and wrath as well as others, Epheſians 2. 2. it is the diſpoſition, and ſway, and bent of us to ſin, and to walke on in ſin.
2. It is an hard thing to get off the dominion of ſinne. Sin is a It is a hard thing to get off the dominion of ſin.ſtrong man, It hath poſſeſſion, and goes not out by entreaty or bribe, but it muſt be by force, by one that his ſtronger: I aſſure you, that the almighty God muſt reveal his own arme, and he muſt caſt down ſtrong holds, he muſt worke a kinde of a miracle, or elſe ſin will ſtill be a Lord, and the ſinner will be a ſervant to his luſts: A man may change any Maſter ſoever, and with more eaſe then ſin?
Thirdly, it is very manifeſt, that ſin hath the dominion in many It is manifeſt that ſin hath dominion in many, as, In thoſe whom noe kind of arguments can turne from ſin.perſons; I will preſent unto you ſuch inſtances which you ſhall confeſſe do evince ſo much.
1. What thinke you, hath not ſin the dominion, where noe kinde of arguments and dealings are able to diſengage the heart and to turn it? when no kindes of merciful Arguments, and no kinds of juſt threatnings, and no ſenſe of bitterneſſe, can yet diſcovenant and diſervice the ſoul: but ſtill it holds the league, keeps the agreement with ſin, now then how often hath God come to many perſons, and offered unto them his pardoning mercies, & the blood of Chriſt, and eternal life, if they would leave ſuch a ſin of drunkenneſſe, ſuch a ſin of filthineſſe, ſuch a ſin of worldlineſſe, but unrighteous they were, and unrighteous ſtill they are and will be: How often hath God ſet the point of the ſword upon the breaſt of a ſinner, revealing his wrath, threatning death and Hell if he will not leave the ſervice of his ſin; nay, ſcourged his eſtate for his ſinning, nay, ſcourged his body, nay, his ſoul & conſcience, and all this to renounce his ſinfull Lord, yet men hold faſt their wickedneſs, they yet give over themſelves to ſin with greedineſs, they ſtudy how to fulfill their luſts, and rejoyce when they have done evil: doth not this ſhew, that the heart is indeed indeared, and totally emancipated by a ſtrong and elective ſubjection unto ſin.
What think you of ſuch whoſe hearts cannot endure the Dominion In thoſe who cannot endure the dominion of Jeſus Chriſt.of Jeſus Christ, and the ſervice of righteouſneſſe; it is even a tormenting ſlavery unto them, even the imaginations thereof are ſo. The Soule of a man cannot ſerve two Maſters, and there are but two of them upon which our ſervice can be beſtowed, either ſin, or Chriſt: the Apoſtle intimated as much, Rom. 6. 16. Know ye not that to whom ye yeeld your ſelves ſervants to obey his, ſervants … are to whom you obey, whither of ſin unto death, or of obedience unto righteouſneſs; ſo that theſe divide the ſoul, if a man doth yield obedience unto righteouſneſs, he is then no ſervant of ſin; if he yields obedience unto ſin, he is then noe ſervant of righteouſneſſe; if he be an enemy to ſin, he is then a ſervant to righteouſneſſe, If he be an enemy to righteouſneſſe, he is then a ſervant of ſin. Yet many perſons are enemies to righteouſneſſe, we will not have this man to reigne over us, ſaid they in the Goſpell, they cannot endure the dominion of Chriſt, either in his word, or in his ſpirit: The rules and precepts of the word are the cords which they will break aſunder, Pſal. 2. 3. They caſt the laws of Chriſt behinde their backs, and hate to be reformed, Pſal. 50. 17. There is nothing more unacceptable to them then to ſerve the Lord Jeſus Chriſt in holineſs of heart, and newneſſe of ſpirit, and righteouſneſſe of obedience.In thoſe who are ſtill overcome of their luſts.
3. What thinke you of thoſe who are ſtill overcome of their luſts, and are willingly intangled; The Apoſtle Peter Conjectures, that ſin hath dominion in ſuch, while they promiſe them liberty, they them…elves are the ſervants of Corruption, for of whom a man is overcome, of the ſame is he brought in bondage, 2. Peter. 2. 19.
There is a twofold overcoming of a perſon, on is only in reſpect of the action: Another is alſo in reſpect of the affection.
It cannot be denied, but that even an holy man (who is heartily the ſervant of Jeſus Chriſt) may be overcome in reſpect of particular action; relapſes are not impoſſible to him who is truly good, and they may conſiſt with (though they do weaken and diſconſolate) the ſervice of grace, there is the ſame natural principle of ſin in the beſt after repentance as before: there is the ſame Satan to ſuggeſt and incline, there may be the ſame occaſions and provocations: But then there is an overcoming in reſpect of aſſertion, and this ſhews the dominion of ſinne: Now this overcoming is, either when a man through policy forbears, or elſe in paſſion ſeemes to bid defiance to his ſin, being either in ſickneſſe and apprehenſion of death, or in pangs and diſtreſſe of conſcience (to which the Apoſtle ſeems to allude, 2 Pet. 2. 22. the dogge is turned to his vomit again;) Now he cries out againſt ſin, and thinks he doth deteſt it heartily, and will not for a world act the ſin now, yet when this tempeſt is off, when the water grow… …ool, when circumſtances are free, when the bitterneſſe either of death, or croſs, or conſcience is over, and ſin tempts and wooes him again, he yeelds up himſelf, he gives over his heart and affections, he loves the ſin and wallows in it as much …s ever: he turns from the holy Commandment (as the Apoſtle ſpeaks, ver. 21.) all his good moods of holy profeſſion, and purpoſe are gone off, and he is more entangled, and renews his bondage with ardent and exceſſive delight, even with greedineſſe, as the Apoſtle Paul ſpeaks, Eph. 4.
Now if this be an argument of ſins dominion, viz. the willing and affectionate re-entring of our hearts to the ſervice of ſin, then certainly many of us have juſt cauſe to feare and to ſuſpect our ſelves, who return with the dogge to the vomit, and with the ſow to the wallowing in the mire; who not only are ſurprized in action, but in affection; nay, and our affections are more eagerly carried to the ſinning now then heretofore; our mindes are more on them, and our deſires, yea, and the meaſures of ſinning in the ſame kinde riſe in an higher ſtrength: we are more mighty to drink, more inglorious in ſwearing, more unſatiable in earthlineſs, more vaine in converſation more obſtinate in our ſinful courſes againſt the reproofs of the Word, the checks of our conſcience, the ſhame of men, the fear of Hell, and the hope of h…en, we grow worſe and worſe, &c.
Fourthly, what think you of ſuch who make choice of ſin to be In thoſe who makes choice of ſin to be their Lord.the Lord whom they will ſerve.
There are but two ſorts of people in the world, viz. good and bad, and both of them do chuſe their Lords.
The good they chooſe the Lord to be their God, Joſh. 24. And they chooſe the things which pleaſe him, Eſay 56. 4. And chooſe the way of truth, Pſal. 119. 3. and chooſe the good part, Luke 10. 42.
The bad, they alſo are ſaid to chooſe their own ways, Iſa. 66. 3. and evil, Iſa. 65. 12. That in which God delights not: yea, and they are ſaid, not to chooſe the fear of the Lord: when ſeveral things are propounded, & a man prefers this before that, this is called an election or choice: There is Chriſt and his way laid before the ſinner, and ſin and its luſts laid before him; now when he prefers the latter before the former, he is ſaid to make a choice: which many do, they do prefer their ſinful luſts before the commands of Chriſt, as appears in all the times of competition, and in the courſes of action, yea, and when they may go free, yet with that Hebrew ſervant they will not, for they love their Maſter.
Laſtly, what think you of many who love their ſins; love is that which beſtows the ſoul and the ſervice thereof; the In thoſe who love their ſins.whole ſtrength of a man goes that way which his love goes, for it is of a conſtraining and moſt ſerviceable nature. Now there are many who do love ſin, there is, as it were, a conjugal match and union 'twixt their hearts and their ſins, and be ſure of this, that ſin hath the whole man, if it hath won the love of the heart.A man may deceive himſelf about the dominion of ſin.
4. A perſon may poſſibly delude his own heart, and deceive himſelf about the dominion of ſin, and therefore it is convenient to try our ſelves whether ſinne hath not Dominion indeed.
There are many erroneous deceits,Six deceits from The unſenſibleneſſe of its power.
1. One is the unſenſibleneſs of its power: when a man feels no violence of ſinful inclination, no ſtirrings, no oppoſition, no commands, but there is a calme and quietneſs in his ſpirit, and in hi… …ay, which could not be as he thinks if ſin had dominion an… …e in him.
Now this is a deceit; For,
1. It is moſt probable that ſin hath the ſtrongeſt dominion, where the heart is moſt unſenſible of the Law and commands of ſinne; when the strong man keeps the houſe, all is quiet, ſaid our Saviour, where ſubjection is peaceable; there dominion is (in all likelihood) moſt abſolute and compleat.
Nay, this is certain, that where Chriſt ſets up his Scepter (which caſt down the dominion of ſin) there is the greateſt ſtirre, the Law of the minde will warre againſt the Law of the members, Rom. 7. 23. And the ſpirit will luſt againſt the fleſh, Gal. 5. 17.
2. This unſenſibleneſs and quietneſſe may ariſe, partly from the onelineſs of ſin, and partly from the ignorance of a ſinful condition, and partly from the habitual cuſtome of ſin: Whether Simile.the Sun doth ſhine or not, there are as many atomes and motes flying in the roome, there they are really, though not ſenſibly till the light comes in to manifeſt them. When a man Simile.is in a deadly diſeaſe, he may be void of all ſenſe of it, his life may be even dropping out, and his diſeaſe may rule in his body, though he feeles not any aches, or paine; for this unſenſibleneſs depends upon the ſtrength of his diſeaſe, which hath not only pierced his natural temper, but his ſenſes alſo: ſo may a perſon be utterly unſenſible of ſin for want of all ſaving light, and holy experience which ariſeth from a new nature, &c.
Nay, and as we ſee men in bondage, and ſlavery, when they Simile.are long in the ſame, grow unſenſible, and the hand which is uſed to iron, and nettles, is not ſenſible of them; ſo the frequent actings of ſin may ſuppreſſe the inward ſenſe of ſinning, this being an eaſie obſervation, and moſt true, that much ſinning adds to the ſtrength of ſin, and diſables the ſenſe of a ſinner, ſears his conſcience, and makes his mind reprobate, and as it were without ſenſe.From a freedom from many courſes of ſinful actings.
2. Another deceit may be a freedom from many courſes of ſinful actings: when a man is not like every whore, that proſtitutes her body to every lover, ſo he doth not rage and live in all ſorts of wickedneſſe, nay, his ways ſeem to keep cleare of divers iniquities: to this I anſwer.
Sol. Though a man doth not all evil, and his wayes or courſes is not univerſally ſpreading in all the kindes of ſinning, yet ſinne may rule in that man, it may have dominion; foraſmuch, as
1. Particular ſubjection is ſufficient to ſet up dominion: Particular ſubjection is ſufficient to ſet up dominion.Though a ſervant hath but one Maſter, and doth not ſerve every man in the Pariſh, yet he is a true ſervant in reſpect of that one Maſter: and though a ſubject doth not obey every Prince in the world, yet if he obeys any one, it is enough to prove that he is a ſubject: ſo though the ſinner is not at the the command of every luſt, yet if he be the ſervant of any one luſt, ſin hath the dominion over him; for it is not the multitude of ſins which doth abſolutely and neceſſarily concur to dominion, but a ſubjection to the power of any one.
2. A man may do all that ſervice to one ſinne, which others A man may do all that ſervice to one ſinne which others do to many ſinsdo to many ſins; he may deviſe, and ſtudy to fulfil it, he may chearfully and greedily receive its commands; he may heartily love it, and go on in it, and for its ſake oppoſe the Scepter and Dominion of Chriſt, he may conſecrate all his ſtrength to the obedience of it; Now as they obſerve in the Politicks Simile.that there a…e ſeveral forms of government or dominion; as Democracy, and Ariſtocracy, and Monarchy, ſometimes the dominion is exerciſed by many, ſometimes by one alone, yet the ſubjection to any of them, is true ſubjection, and ſets up dominion.
So though in ſome men many ſins do rule, and in others ſome one only, if the heart obeys many or few, or one, it is enough to declare dominion: ſubjection to no ſinne, that indeed denies dominion, but if the diſpute be of many or few ſins, then this know, that ſubjection to any a…gues dominion.From the oppoſition againſt ſome ſins, and exemption from other greater ſins.
3. Yet again, another deceit may be, not only declination of ſome ſinnes, but alſo oppoſition; which a man thinks cannot poſſibly conſiſt with dominion; for a Kingdom is not, or ſhould not be divided againſt it ſelf.
Sol. To this I anſwer, that there may be notable deceit in this alſo; for as much as to that of exemption from great and groſs ſins: it is not the greatneſſe, but the power of ſinne which makes it reigning; the Princes in Germany have dominion; though the dominion of the Emperour be more large. The leaſt ſin acknowledged, loved, ſerved, ſufficeth to dominion: the dominion of ſinne is moſt within the heart.
2. As to that of oppoſition.
1. There is a double oppoſition of ſin: one depending upon office, another depending upon nature: a perſon advanced to ſome office in the Common-wealth, may oppoſe a ſin with reſpect to his office, which yet perhaps he dorh favour and dearly love in reſpect of his private nature and practice. A juſtice of peace may oppoſe many ſins upon the bench, which yet he lies in, at home in his own houſe and dealings.
2. Again, there is a twofold oppoſition of ſin; one, becauſe it is ſinne; another, becauſe it is ſhame, and this latter may befal him, who is under the dominion of ſin.
3. Once more, there is an oppoſition of a ſin, either becauſe of the oppoſition which the ſin hath to Gods will, or becauſe of the oppoſition which the ſinne hath to another ſinfull way and inclination: for though it be true that all ſinne hath a contrariety to the rule, yet it is as true, that ſome ſinnes have a contrariety among themſelves, as prodigality to covetouſneſſe, &c. And a man may oppoſe the one, not from a reſpect had to its natural vileneſſe, but from a reſpect had to his private and perſonal inclination; this other being ſuch a way of ſinning, as likes not but it would overthrow that other ſinne which he hath ſet up, and which he loves, and in which he is reſolved to walk.
4. In a word, it is not particular, but univerſal oppoſition of all known ſin, which denies Dominion: A man may oppoſe many ſinnes, for our ſinnes ſake, as well as act any ſinne for its ſake, and both ſhew ſinne to be in Dominion.
4. A fourth deceit may depend upon the troubles which a From the troubles a man may feel after ſome ſinful actings.man may feel after ſome ſinful actings; his ſoul may be grievouſly heavy and perplexed, and hereupon a perſon may conclude, that ſin hath not dominion, becauſe he conceives dominion of ſin to exclude all trouble for ſin.
Sol. Nevertheleſs there may be errour in this, for though As trouble for ſin is not an argument of indominion. Proved.hardneſſe of heart after ſin be as ill a ſymptome of wickedneſſe as impudency before ſin, yet all trouble for ſin committed, is not an infallible argument of in-dominion, which I cleare.
1. By inſtance: if the worſt of men may have after-troubles By inſtance.for former ſinnings, then it is not an infallible argument, &c. (becauſe, if ſinne hath dominion in any, then ſurely in the worſt of men) but even they may have after-troubles.
As it is with the moſt honeſt wife, and with the moſt diſhoneſt Simile.ſtrumpet, both of them, after their child-birth may have their after-throwes, ſo the moſt ingenious Chriſtian, and the moſt lews ſinner may (after their ſinnings) partake of great anguiſhes and troubles of conſcience: I refer you to Ahab and to Judas, and to thoſe of whom he ſpeaks in Job, that the terrors of God did drive them to their feet.
2. By Argument: for trouble for ſin in reſpect of the conſcience By argument.only, it is but a judicial act, it is but a part of the wages of ſin. Indeed trouble in the affections (which Divines call godly ſorrow) that is an act or effect of grace, but meer trouble in the conſcience, which conſiſts in ſenſe and accuſation, that God brings upon the ſinner, for his tranſgreſſions; he awakens the conſcience after ſin to accuſe for ſinning, whoſe directions and checks could not availe to keep off from ſinning: ſo that a perſon whoſe heart is in no meaſure changed by grace, (and therefore of neceſſity is under ſins dominion) he may be filled with extreame wrath, and bitterneſs; yea, the very terrors of Hell may ſhake and amaze, and confound his ſoul: why? the reaſon is, becauſe, though grace be required to raiſe godly ſorrow; yet conſcience only awakened and actuated by light, and divine command is abundantly ſufficient to accuſe, condemn, vex and trouble the ſinner.
5. A fifth deceit may be in the vacancies, or ſpaces, or interimes From the vacancies and intrimes of ſinning.of ſinning; becauſe a man doth not every moment, or every day lie at his ſin, but there are oft-times ſome pauſes and diſtances of time 'twixt ſinning and ſinning; he therefore conjectures that ſin hath not dominion over him: why? becauſe where ſin hath dominion, there a man ſells himſelf to ſinne, and wallows himſelf in ſinning, and makes it his trade, at which he ſpends his life and ſtrength.
To this I alſo anſwer, that yet ſin may have dominion, though there be ſome reſpites and breathings 'twixt ſinning and ſinning. For,
1. Some reſpites do not ariſe from a nature which will not ſubject it ſelf to ſinne, but only from the defect of occaſions, and opportunities of ſinning: A thief doth not always ſteal becauſe Simile.he may be ſometimes ſick, and there is not always an open conveniency for his hand; the like may be ſaid of any ſinnes which are capable of viſible and corporeal actings.
2. Again, the dominion of ſin doth not abſolutely conſiſt in an uninterrupted propagation or ſervice of ſinful acts, (i.) that a man doth not other particular acts, but ſin, ſin; the drunkard is under the power of drunkenneſs, though he be diverſe times ſober; and the fil…hy perſon is under the power of uncleanneſſe, though he doth not every day ſee and embrace his harlot: But the dominion of ſin is to be judged by the diſpoſition of the heart, and the maine part of the courſe; if ſinne be the main thing which a man intends, and the ſingular things to which he reſignes and yeelds up his heart, whether he be alwayes, or ſometimes in the actings, this is not material.
3. Nay, for a man to give no reſpite to ſinful actings, this were againſt that wiſdom of the fleſh, which concurs to make up the dominion of ſinne; though the propenſion to ſin may be and is conſtant, though the love of the ſin may be, and is great, yet the actings of ſin may often vary, and be ſuſpended, upon private reaſons and reſpects, either of ſafety, or From the practice of ſome actions contrary to ourward ſinnings.quiet, or profit, or pleaſure, &c.
6. A ſixth deceit may be from the practice of ſome actions which are contrary to all outward ſinnings, at leaſt in reſpect of exerciſe: becauſe a man is perhaps a conſtant Church-man, and hath a courſe of duties (ſuch as they are) in his family, and he is much in vowings, and can condemn ſin to purpoſe: now ſurely ſin hath loſt its dominion.
I anſwer, that notwithſtanding all this, yet ſin may be in dominion: For,
1. The dominion of ſin is within.
2. It may conſiſt with many viſible acts of piety: I will clear this unto you by propounding one caſe, what think you of an hypocrite, hath no ſin dominion in him? you will confeſſe it hath, and verily it hath; but now even an hypocrite may ſtep forth into all outward conformities, I know no viſible act of impiety, which an hypocrite either doth not, or may not perform.
Secondly, though thoſe material good acts be formally oppoſite to ſinful acts as acts, yet as the denomination of a Chriſtian, ſo that of a ſinner is more from the affections then from the actions, and indeed this defines and decides the dominion, or indominion of ſin immediately, viz. the diſpoſition of the heart, which may be really rotten and falſe, and the true harbour of a ſin, though the perſon doth get out to the acting of ſome viſible duties of piety. There muſt be more then externals, in duty to evince, that ſinne hath not Dominion.
Having delivered unto (in the uſeful application of the point already) the naturall community of ſins dominion, and the difficulty of releaſe from it, and the probability of its rule in many mens hearts, and the erroneous grounds by which men couzen and flatter themſelves as free and exempted perſons.
I now proceed to ſet down ſome inſtances by which it may Five tryals. That ſin hath not dominion.appear, that a man is not under the dominion of ſin, or that ſin hath not dominion over him.
1. If Christ b… his Lord: the Apoſtle hath a ſweet paſſage If Chriſt be hi… his Lord:in Rom. 6. 17. But God be thanked that ye were the ſervants of ſinne, but you have obeyed from the heart that form of doctrine which was delivered you, ver. 18. Being then made free from ſinne, ye become the ſervants of righteouſneſs, (i.) you choſe Chriſt to be your Lord, and reſigned up your ſelves to his ſervice. This is a moſt undoubted truth, if Chriſt be my Lord, I am not then a ſervant to ſin, ſinne is not my Maſter. Chriſts Dominion is deſtructive to, and inconſiſtent with ſins dominion. It ever ſtands alone.
Obj. But you will ſay, how may a man know that Chriſt How this may be known.is his Lord.
Sol. This is a great point, and much depends on it, I will touch it a little.One may be a Lord in Reſpect of Title and Right. Of Authority and acknowledgement.
You know that one may be a Lord in a double reſpect, one in reſpect of title and right, another in reſpect of authority and acknowledgement; it is certain that Chriſt is the Lord of all the world, all the Nations of the earth are given unto him, and are in reſpect of his title and right, to ſtoop and bow down themſelves, but he is not acknowledged as a Lord, he is not embraced (as ſo) by his enemies, yet ſome there are in whoſe heart Chriſt ſets up his authority and rule, and who do acknowledge him, who do make choice of him to be the Lord of their hearts and lives; (i.) they prefer the government of Chriſt, they do conſent unto him, that he only ſhall rule them, and they do reſigne up themſelves to his will, they do beſtow their hearts and ſervice on him.
Beloved! when a perſon makes choice of Chriſt to be his Lord, he doth conſider the ſeveral kinds of dominion (of ſin, of the World, of the Devil, of Chriſt) he conſiders them ſeriouſly, and compares them, and then he findes that no dominion for a mans ſoul, is like Chriſts; none ſo righteous and juſt, none ſo holy and heavenly, none ſo ſweet and profitable: Chriſt hath the only right to the ſoul, and his government is infinitely beſt.
Now the perſon (hereupon) makes choice of Chriſt, and comes unto him with humble tears, and beſeecheth him to reigne over him: O bleſſed Jeſus! (ſaith the ſoul) thou art the only Lord, and there is none like thee, or beſides thee; I have been a rebel, an enemy unto thee, I have been diſobedient, and have ſerved divers luſts and pleaſures; I have ſerved the world, and the Prince of darkneſſe, but now I renounce their ſervice, and condemne my ſlavery, and come unto thee to be my Lord. Thy title is juſt and proper to my ſoul; it is thy purchaſe, and therefore the ſervice of it belongs to thee. Thy precepts and commands are righteous and holy, therefore doth thy ſervant make choice of thee, and love them: thou wouldſt have my heart, my will, my affections, my life, and who ſhould have them but thy ſelf, upon thee do I beſtow my ſelf, and moſt gladly do I conſent to thy holy wil, and reſigne up all the ſtrength, and powers of all that I am, or have, or can do, to the ſervice and honor of thee; though ſin rage, yet I will ſerve thee; though the world frown or fawne, yet I will ſerve thee, though Satan tempt, yet I wi…l ſerve thee.
My heart I beſtow on thee as well as my ſafeties, my ſervice I beſtow on thee, as well as my hopes; thy honour I deſire ſincerely to intend, my love I ſet on thee, my fear is of thee, my greateſt care ſhall be to obey thy will, and my only joy to bring thee glory; ſuch a choice of Chriſt to be our Lord, infallibly argues that ſin hath not dominion, foraſmuch as this cannot be without the change of the heart and whole man, which change cannot conſiſt with ſinnes dominion.
2. If ſin and we be enemies, then ſinne is not our Lord. If ſin and we be enemies. Sin is an enemy, Really.Sin is an enemy two ways. Either,
Really: thus it is an enemy to him, who yet dearly loves, and faithfully ſerves it; thou…h it gives unto a man the wages of unri…hteouſneſſe (many ſinful pleaſures, and many ſinful profits) yet in all theſe, ſin is an enemy to the perſon; it wo…ks his ſoul off from God and happineſſe, and holineſs, and expoſeth it to death and hell.
Practically: thus ſin is an enemy, when a man looks upon Practically.it, and deals with it as with an enemy, he judgeth of it as of a vi…e thin…, and hates it, and abhors it as the only evill thing, and enemy to his ſoul. Beloved, when ſin hath dominion, there is then a confederacy 'twixt it and the ſoul, the Prophet calls it a Covenant, and the Apoſtle calls it a contract, or eſpouſ…l… or marriage, (i.) ſuch an agreement and conjunction where the ſoul beſtows its choiceſt love on ſin. But when the dominion of ſinne goes off, then the Covenant is broken, the knot is diſſolved, the affection of love is diſplaced. As it was in another caſe, Amons love turned to the crueleſt hatred; ſo here, though a man did love his ſins, yet now his love is changed into hatred, and this hatred infallibly argues the indominion of ſin; for
1. Hatred includes ſeparation: It is ſuch a quality as draws off Hatred includes ſeparation.the ſou; love is that which draws on the ſoul towards its object, and hatred is that which draws it off; Get thee hence, ſaid they, in Eſay 30. 22. and what have I to do any more with idol, ſaid Ephraim, Hoſ. 14. 8.
Now ſinnes dominion conſiſts in the cleaving and united ſubjection of the affections, the ſoul makes ſin its centre unto which it wholly inclines, it and the ſoul are one, when ſin reignes, and therefore the ſeparation of the affections (which is done by hatred) argues that the yoke is broken aſunder.
2. Again, hatred includes perfect oppoſition, the greateſt defiance, Hatred includes perfect oppoſition.and contradictions and warrings ariſe from hatred: we oppoſe and croſſe moſt, where we hate moſt: And this cannot be where ſinne hath dominion, for there our weapons are edged, for our luſts we love them much, and defend them moſt, and are careful to preſerve and keepe them.
Thirdly, hatred inclines to deſtruction: Ruine is the ſcope Hatred inclines to deſtruction.of hatred: we ſeek the death of him whom we hate, and all the evil which befals a perſon hated, is the joy of him that hates. So is it where ſin is hated, a man ſeeks the death of ſin, and therefore ſuch perſons as hate ſinne, are ſaid in Scripture to mortifie the fleſh, and to crucifie …heir, luſts (i.) the killing, and ſubduing, and rooting out of ſinne is that which they deſire and endeavour. Now this cannot ſtand with ſin in dominion, where a man is ſo far from offering any deadly violence to his reigning ſins, that he reputes him as the greateſt enemy, who drawes forth any crucifying weapons, and applies them to the caſting downe of his ſtrong holds.
3. If holineſs or grace hath our love, then ſin hath not dominion over us.If holineſſe here our love.
Beloved it is granted, that
1. The Dominion of ſin may conſiſt with the naked profeſſion The dominion of ſin may conſiſt with the naked profeſſion of holineſ… ▪of holineſſe: An hypocrite (whoſe heart is in the deepeſt and moſt affectionate, and elaborate ſervice of ſome one particular luſt) he may yet wear the livery, and garb, and profeſſion of greateſt ſanctity: Nay, he doth therefore ſeem good that he may (the more inobſervably and fully) follow his ſinne.
2. The Dominion of ſin may conſiſt with the knowledge of holineſs; great parts and intellectual ſpeculations of holineſſe, And with the knowledge of holineſſe.as they may depend upon forraigne cauſes without grace (viz. upon meer ſtudy and frequent hearings, and a natural deſire of knowing, and looking into all intelligible objects, and alſo on an humour of pride, that a man will be accounted able to ſay ſomething in every thing; I ſay as thoſe intellectual parts may depend upon weak and vain cauſes) ſo they may conſiſt with an ardent love of reigning corruptions; for learning alters not the nature, nor doth more knowledge overthrow ſin: a man may be a learned ſinner, and by his knowledge grow more accurately and inexcuſably ſinfull.
3. The Dominion of ſin may conſiſt with ſome viſible actings And with ſome viſible actings of holineſſe.of holineſs; as a man may be a Traitor, when he yet doth ſeeme to do ſomething of the ſervice to a Prince: So ſinne may be a mans Lord, though he doth do many things which ſeem good: Herod loved Herodias, though he heard John Baptiſt, and did many things gladly: there is ſcarce any man (where Chriſt is profeſſed) that is ſo univerſally bad, but he may (now and then) do ſomething which may be particularly good, at leaſt materially conſidered.
4. But yet fourthly, the Dominion of ſin cannot conſiſt with But it cannot conſiſt with the love of holineſſe.the love of holineſs; for where ſin is in dominion, there ſinne hath the love of the ſoul; Now it is impoſſible for a man to love ſin, and to love holineſſe. I grant it, that many things may be the object of love, though there be a numerical variety of them, yet there may be an objective unity, they may all meet in one common reaſon, and natural courſe of love, and therefore may be loved. But then oppoſite and contradictory things cannot be both loved at once, the reaſon is, becauſe you cannot reconcile them into an objective unity: that which is a reaſon of the love in one, is a reaſon of hatred in the other. Now ſin and holineſſe are oppoſite, they are at the greateſt diſtance in ſpiritual contradictions, their natures, and courſes, and effects, all are oppoſite, ſo that a man cannot (at once) poſſibly love them both: And therefore if holineſſe and grace hath thy love, verily ſin hath not dominion.
I muſt not inſiſt at large on this: only obſerve whether thou loveſt holineſſe preciſelie and purely for it ſelf; what is it which thou eſteemeſt moſt, which thou deſireſt moſt; is the want of it thy greateſt grief? is the proſperity of it either in thy ſelf or others, a true and ſingular joy unto thee? at what paines art thou to purchaſe and encreaſe it? what are thy thoughts of them who are holy? and of thoſe Miniſtries which edge and work on thy heart moſt unto holineſſe, theſe and ſuch like things will ſhew whither thou loveſt holineſs, which if thou doeſt, thy ſin is not thy Lord.
4. Whoſe Laws doeſt thou approve and delight in; according Whoſe Laws doeſt thou approve and delight in.as a mans Lord is, ſo are his Laws, and according as the man is, ſo is his minde and affections towards thoſe Laws of that Lord; you ſhall finde that when ſinne hath dominion, there ſin hath ſeveral Laws, ſeveral commands, the obedience of which is delightful to the ſinner: And therefore ſuch a one is ſaid to fulfill the luſts of the fleſh, and to commit ſin with greedineſs, Epheſ. 4. 19. and to yeeld himſelf over unto ſin.
Thus it is on the contrary, where ſin is broken off from its dominion, and Chriſt doth rule the heart, his Lawes have a marvellous ſutableneſſe with the ſpirit of that man: his Law is written in the heart, (i.) there is a powerful and anſwerable inclination ſtamped in the heart, which gives way to the command: In the volume of thy book it is written of me, that I ſhould do thy will, loe I come, Pſalm 40. 7. I delight to do thy will, O my God, yea, thy Law is in my heart, v. 8. Thou ſaideſt, ſeek ye my face, my heart ſaid unto me, Thy face Lord will I ſeek, Pſal. 27. 8. Lord, what wilt thou have me to do, Act. 9. 6.
Obj. It is true, that ſinful corruption (yet abiding in the beſt) will make head againſt the holy commands of Chriſt, it will be backward enough, croſs enough, unwilling enough, reſiſting and ſtriving.
Sol. But yet three things will more habitually appear in a Three things appeare in a perſon governed by Chriſt, and not by ſin. Approbation.perſon, whoſe ſoule is governed by Chriſt and not by ſinne.
1. One is Approbation (i.) this judgement doth highly eſteeme of the commands of Chriſt; Paul counted the commandment holy, and righteous, and good, and tending to life, Rom. 7. 12.
2. Another is conſent (i.) his will yeelds unto it, as to a rule Conſent.moſt ſit to be obeyed, I conſent unto the Law that it is good, Rom. 7. 16. and therefore would obey it.
3. A third is inward delight, Rom. 7. 22. I delight in the Inward delight.Law of God after the inward man: The Apoſtle from this (though he found a contrary Law in his members warring againſt the Law of his minde; and much evil preſent when he would do any good) yet concludes againſt ſins dominion, Rom. 7. 25. ſo then with the mind I my ſelf ſerve the Law of God, but with the fleſh the Law of ſin.
Why brethren? this is a great matter, and a great diſcovery of our hearts, to obſerve, what Law that is with which we take part: which we ſet up as our rule, whoſe authority we do juſtifie: ſinne will command in him which hates it, (i.) it will be preſcribing to our affection, and our actions, but then if Chriſt doth rule us, we war againſt thoſe commands, we reſiſt them, we defie them, we pray againſt them, we take not part with them. We acquit that Law of Chriſt which we would follow, but ſometimes cannot (ſo fully as we ſhould) we juſtifie it as a moſt righteous command, and ſtrive to conform our hearts to that, and to order our lives by that.
5. A fifth tryal may be this, what is the diſpoſition and What is the diſpoſition of our hearts under the paſſive captivities of our ſoul by ſin.courſe of our hearts, under the paſſive captivities of our ſouls by particular ſinnings.
There is a twofold captivity of the ſoul to ſin
One is active, wherein a man doth (as Ahab) ſell himſelf to wickedneſſe, or as Judas, offer himſelf to betray Chriſt (he went to the high-Prieſt, what will you give me, and I will betray him, &c.)
Another is paſſive, wherein (as Paul complained) he is ſold under ſinne, like a ſouldier over-powered, and by ſtrength taken captive, and led away priſoner. I confeſſe, that this is moſt true, a good man may ſin, nay he doth ſin, ſin may have many particular victories, where yet it hath not a Kingdom or Dominion: As there may be antecedent differences before ſin is committed, and as there may be concomitant differences, when ſin is committing (which may be as ſo many lively teſtimonies againſt dominion) ſo there are conſequent differences: there are ſome things afterward which ſhew that yet ſin hath not dominion though it did prevaile and overcome.
Three things.Three things diſcover this. Hearty grief.
1. One is hearty grief: though a good man hath not alwayes ſufficient ſtrength to conquer a temptation, yet he hath ſufficient grace to bewaile his ſinnings: though he cannot always rejoyce that he ſtands, yet he can heartily grieve that he falls, either ſin is his conqueſt, or elſe it is his ſorrow. Though you ſee not David caſt down by his pleaſures, yet you ſhortly ſee him caſt down himſelfe by his mournings. Though you ſee Peter untruſty to his maſter, yet you ſhall preſently find himſelfe bitterly weeping for his miſcarriage: Whereas the ſervants of ſinne do the work and take the wages, they ſin and rejoyce when they have done evil, yet the ſervants of righteouſneſſe actively afflict their hearts, for that which hath deceived them, and prevailed upon them.
Obj. It is granted that terror may gripe an evill heart for evil doing: but there is a great difference betwixt a ſword which wounds, and a fountain that runs.
Sol. Conſcience may be wounded in the good and in the bad: but beſides this, that acted ſinnes are a good mans wound, they are alſo his great grief of ſoul.
2. Another is earneſt deſire of recovery: It is a ſingular Earneſt deſire of recovery.and obſervable matter, this when a man hath ſinned; to whom he holds out his hand upon it: The ſervant of ſin doth work ſinne, and his hand ſtretcheth out it ſelf as a ſervant ſtill, as ready to advance and finiſh the ſervice: ſinne is his work and delight, it is the Lord and captain, after which he would yet march: But an holy man (not under dominion, but ſurpriſal; not under ſervice but captivity) he is not himſelf till he hath recovered his liberty and ſtrength: There is ſuch an high diſpleaſure with himſelfe, and with his facts, that he will go free, he will not have his eare bo…ed to ſerve ſuch a Maſter as ſin.
Good Lord how his heart trembles, how his heart meditates, caſt about, works, ſtrives, ſometimes he cries out: ah wicked, a deceitful heart; ſometimes he condemnes himſelf, what a beaſt was I thus to ſin? ſometimes he looks up toward heaven, and ſighs bitterly; Ah! what a God have I provoked; what mercies have I wronged? ſometimes he looks in, and weeps, and ſaith, ah! what motions did I withſtand? what a ſpi…it have I grieved? how unlike my ſelf is my ſelf? ſometimes he is down in prayer, O Lord forgive, blot out, heal, help, recover my heart again unto thee: One way o… other is his ſoul working like a fountaine in which dirt is caſt, till it hath purged out the filth: he is not at reſt till ſinne be more ſubdued, his heart more changed, his affections more humbled, his judgement more cleared, his conſcience more preſerved, his peace more confirmed, his ſoul not only recovered, but alſo bettered; yea, thus it will be with ſuch an heart (which clears it that ſin hath not dominion) that though ſin prevaile to action, yet it ſhall not to affection; though I did the evil, yet I hate it; though it did prevail, yet I will not ſerve it; though it hath beat me down as a tyrant, yet I will not fol…ow it as my Lord; nay, I am not at quiet till I can recover the ſi…ht of my Lord Ch…iſt againe, and have made my …eace, and ſtrengthned my heart for more loyal ſervice unto him.
The third is ſtrong ha…red and conflict: the War is more increaſed; Strong hatred.by victory, revenge is more rai…ed, 2 Cor. 7.