The Anatomy of Secret Sins, Chapter 4 · Section 5
SECT. V.
A Second Uſe from Davids prayer againſt the dominion Uſe. 2 of ſin, ſhall be for thankfulneſſe, to ſuch in whom this dominion For thankfulneſs to ſuch in whom the dominion is broken off.is broken off.
Though there be ſo much of ſinne remaining, as may keep thee humble, and watchful, yet if dominion be gone, there is ſo much done as may challenge from thee to be heartily thankful: give me leave to put on this a little. Six motives.Six motives. It is deliverance from the greateſt evil.
1. Deliverance from the greateſt evil is reaſon enough of great thanks: It is more then if God delivered thee from hell, if he hath delivered thee from the dominion of ſinne: No hell is like ſinne …eigning, for as much as torment in ſtrength, is nothing to ſin in ſtrength: that is indeed a very miſerable thing; but this a very evil thing: ſinne is worſe then all puniſhment, and reigning ſinne is the worſt of all ſinne.
2. None but God could deliver thee, and therefore if he None but God could deliver thee.hath done it, bleſſe him. A man may deliver his friend out of priſon by paying his debt; A father may deliver his child out of captivity by ſending his ranſome; A Country may be delivered from the oppreſſion of an invading tyrant by great ſtrength of its own: But there are two hands out of which none but God can deliver, one is Satans, another is our own. As David ſpake in another caſe; thou haſt loo…ed the bands of my diſtreſſe, and it is the Lord who ſubdueth the people under me; and it is not my bowe nor my ſword, &c. that I ſay here, it is not your own arme which hath gotten you the victory; no hand but Gods high hand; which hath delivered you from the powers of darkneſſe, which hath kept ſin from dominion, which hath caſt out the ſtrong man, which hath caſt down the ſtron… holds; thou waſt not ſo much as ſenſible of thine own vaſſailage, or of ſinnes dominion, thou hadſt not power to feel, much leſſe to conquer and deliver: And when thou wert ſenſible of ſinne, thy heart did not behave it ſelf as an enemy, but as a friend moſt willingly bowing under the yoke, and readily embracing the luſts and motions of the law of ſin: when thou haſt been called upon to put off the yoke, and to come out of the houſe of bondage; the Hebrew ſervant (who loved his Maſter) was never more unwilling to part from his houſe, then thy heart was to come off from thy love and ſervice of thy ſins. And yet the almighty God (in compaſſion to thy ſoule) hath delivered thee: he hath diſthroned ſin, he hath drawn off thy heart to a better Lord, and would not ſuffer ſin to rule thee: but by the mighty power of his grace, hath made thee free from the houſe of moſt heavy bondage.
Therefore not to thy good nature, nor to thy free-will, nor to thy abilities, nor to thy wit, or parts, or reaſon; but to the Lord be all the glory: the victory is his, therefore let the praiſe be his.
3. It is ſpeciall grace and mercy: Paul ſtiles it rich mercy, and It is ſpeciall grace and mercy.great love, and riches of grace Eph. 2. It is mercy to be rid of a diſeaſe; more of a ſin; to reſiſt a temptation, much more to take off dominion, the ſpirit of Chriſt only doth it; the more ſingular a mercy is, the more thankfull ſhould we be, Titus 3. 3. We our ſelves alſo were ſometimes fooliſh, diſobedient, deceived, ſerving divers luſts and pleaſures &c. v. 4. But after that the kindneſſe and love of God our Saviour toward man appeared: v. 5. According to his mercy he ſaved us: thou haſt in love to my ſoul delivered it from the pit of corruption, ſaid Hezekiah, Eſa. 38. 17. O then what a mercy is it to be delivered from the power of ſinfull dominion? If thou were rid of an hard Maſter that would ſeeme a mercy, if of a cruell Tyrant, that would ſeem a mercy, if of a deſperate enemy, if of bonds, if of a ſickneſs, what then is it to be rid of the rule of ſin? which is infinitely worſe then all theſe.
Fourthly, no Lord ſo bad, and no command ſoe vile, as thoſe of ſin in dominion, Therefore bleſſe God for your deliverance No Lord ſo bad or commandes ſo vile as thoſe of ſin in dominion.you whoſe ſoules are (through the mighty graciouſneſſe of a good God) reſcued from the powers of darkneſſe, Tell me, what are your thoughts, what your judgements, what your troubles, for the workings of your vanquiſhed enemy? if the weakned corruptions appeare, yet ſo vile, what were your raigning corruptions: If ſin be ſo monſtrous unto you now only in remptation; what was it heretofore in dominion? if the finger be ſo heavy, what were the loynes? if a particular action doth (as you imagine) expoſe you ſo dangerouſly, what did the ſervice of ſin do? under what diſpleaſures of wrath lay your ſoules, when ſin had fulleſt affection and compleat to obedience.
Rebekah ſeemed weary of her life, becauſe of the preſence of the Daughters of Heth: If the preſence created ſuch an affliction, what might the conjunction and union have done? verily if ſin be (as it is) bad and troubleſome in combate, O it is infinitely worſe in the throne, and abſolute Empire over the ſoule, wherein every faculty ſerves it with all its ſtrength, and madly ſtrives how to diſhonour God, breaks his law, reſiſts his ſpirit, to fulfill luſts, and pleaſe the devill, and to damne the ſoule.
O bleſſe the Lord for his goodneſſe to thee, that yet the dominion of ſin is off: Tis true, corruption yet remaines, but yet it remaines not as a Lord, but as a Tyrant; not as a king, but as an enemy; time was that ſin had thy love, but now thou hateſt it; time was that ſin had thy minde to deviſe for it, but now thoſe imaginations are caſt down: time was that thy will was eſpouſed to ſin, but now a divorce is ſued out; time was that thy members were ready enough to fullfil the luſts of the fleſh, but now they are made ſervants of righteouſneſſe; time was that thou dideſt ſell thy ſelfe to wickedneſſe, and was never ſo joyfull, as when thou waſt ſinfull, but now it is not ſo, thou art a drudge, a ſlave, a vaſſall no longer, thy former wayes amaze thee, and the preſent Commands of ſin are an affliction to thee, O bleſſe the Lord, &c.
5. Again, if the dominion of ſin be off, then aſſuredly the ſcepter If dominion of ſin be off then the ſepter of Chriſt is ſet up in thy ſoul.of Chriſt is ſet up in thy ſoul. Beloved! the ſoule ſtands not, abides not in a middle eſtate: it muſt have ſome one Lord or other, it is neceſſarily under ſome one dominion (either of ſin or of Chriſt) and this know, that the dominion of ſin cannot be taken off in the ſoul but by a contrary, by a better, by a ſtronger dominion, by that of Chriſt who diſpoſſeſſeth the ſtrong man, It is he who hath changed thy heart, who hath made thy heart to chang its Maſter, who hath drawn off thy love, thy ſervice, &c.
Now, no dominion in the world like that of Chriſt.No dominion like Chriſts. None ſo holy.
1. None ſo holy, hee is holy, love holineſſe, and all his commands are righteous.
2. None ſo Gracious, he doth not exact beyond what he gives, So gracious.and will yet mercifully pardon our true endeavors of ſervice wherein they fall ſhort:
3. None ſo peaceable: his very ſervice is a kind of wages to the obedient: a vaſſal to ſin is like a man labouring all day about Soe peaceable.thornes, and nettles: (the more abundance of them graſped Simile.by him, galls him with the more wounds and paines) no man can be long cheerfully ſinfull, either Terrour or feare accompanies moſt ſinnings, but the ſervice of Chriſt hath warrant from the word, and peace from conſcience.
4. None ſo afflicted: his commands are accompanied with So afflicted.ſtrength and ſpirit: he bids us to do the worke, and gives us his owne hand thereto, impoſeth duty, and Imprinteth ability, writes the law to the eare, and writes it alſo in the heart.
5. None ſo rewarded, no man ſerves Chriſt too much or for Soe rewarded.nought: Though all our work be but duty, yet he payes us rich wages, we owe unto Chriſt all our ſtrength and the uſe of all our graces, neither doe we bring in ſo much of theſe in full ſervice as we ſhould, yet our good Lord and Maſter will give us (if we be faithfull ſervants) at night our penny, and at the laſt our crowne.
6. Laſtly be thankfull, for if dominion be off, then damnation is off: There is no condemnation (ſaith Paul) to them that are in If dominon of ſin be off, damnation is off.Chriſt Jeſus, who walk not after the fleſh but after the ſpirit, Rom: 8. 1. A man is not damned (meerly) becauſe he hath ſin (for then no man could be ſaved, for who is the man that ſinneth not) but becauſe ſin is his Lord, and he is the ſervant of ſin; Not ſo much becauſe he is bad, but becauſe he will be bad, not only for the act, but for the love; Tis confeſſed, that guilt is as naturall to ſin, as the ſhaddow is to the body, no man can ſin at any time, in any thing, and yet be Innocent; But meritorious guilt, is one thing, and redounding guilt is another thing: If the dominion of ſin be broken off (that a man loves not ſin, but hates it, yeelds not up himſelfe unto it, but reſiſts it, is not in league, but in conflict with it) then the eſtate of guilt is taken off, ſo that it ſhall not effectually redound to the condemnation of the perſon, where God doth powerfully ſubdue the ſinfull nature, there he will mercifully pardon and diſcharge the unwillingly ſinning and offending perſon: if ſin be not thy Lord, then Hell ſhall not be thy portion: He who is become an enemy to his ſins; grace rules in his heart now, and glory ſhall crowne his ſoule hereafter.
Obj. But will ſome troubled (and therefore unably diſcerning ſoule reply) we doubt it not, But that it is a moſt ſingular Doubts of troubled ſoules fearing they are ſtill under the Dominion of ſin.mercy. A rich grace, worthy of greateſt acceptance and heartieſt thankes, where the dominion of ſin is broken off; but alas, we feare it is not ſo with us, heavy cauſe have we to ſuſpect that we are captives yet under ſins dominion, ſo that though others who can happily obſerve the yoke broken off, and therefore can be chearfully thankfull, we finde it yet ſtrong, O very ſtrong, and therefore more reaſon have we of griefe and ſorrow.
Beloved, it is granted, that if a man findes himſelfe indeed Sol. under the dominion of any ſin, aſſuredly he hath peculiar cauſe of great humblings, ſpeedieſt reformings, vehement Anſwered.beggings at the throne of grace for mercy and for the mighty power of Jeſus Chriſt to releaſe and deliver his ſoule: But then let us carefully obſerve, whither this of which a man complaines, be ſin in dominion or not, perhaps it may be ſomthing elſe, and then the ſoule muſt be adviſed and directed in a more eſpeciall way.
Why I finde ſuch ſtrong and manifold inclinations of ſin within me: daring forth into ſo many vile imaginations, and Doubts for the ſtrong inclinations of ſin.working down to draw my affections, woe's me? what is the dominion of ſin but this? and who but a ſlave of ſin is hurried with ſuch motions of ſin? it cannot be, that my heart ſhould be good whileſt inclinations are ſoe manifoldly bad.
To this, let me ſhape a few anſwers.
1. Firſt I demand how the heart ſtands affected toward theſe Anſwered. How ſtands …hy heartmanifold inclinations! doeſt thou approve them or diſ-allow affected to theſe inclinations.them: doeſt thou love them, or doeſt thou hate them: verily (ſaith the ſoule) I diſlike them, and hate them, they are the burden of my ſoule: And why ſo, why? becauſe God is diſhonou…ed by them, and they are contrary to his holy will, and they are evill and filthy; O I had rather be in any miſerable eſtate, then in this ſinfull and vile eſtate.
Now then obſerve: ſin hath not dominion in thee, for where ſin hath dominion, ſin is not formally and purely hated.
The dominion of ſin doth not conſiſt in the multiplicity of Note. motions; a man may have many enemies to aſſault him, and yet love and ſerve none: ſo a man may have many ſins inclining and tempting, and yet be a ſervant to none of them: for it is not the temptation of ſin which infal…ibly argues dominion, but the willing reſi…nation of the heart, the ſubjection of the heart to thoſe motions and temptations of ſin, this neceſſarily is required to make dominion: but now thy heart doth not ſo, it doth not reſign up it ſelfe, it yeelds not ſubjection, for aſmuch as it doth hate, and reſiſt, and bewaile ſin even in temptation?
Of all the ſignes of a good heart (of a heart that is delivered from ſins dominion) this is one of the beſt and ſureſt. viz. That it hates, and reſiſts and bewailes ſin when it is only in temptation: when a man hath committed a ſin, then the conſcience (being made guilty) may alone breake and afflict, and this may befal even a wicked man, there is now ſome other thing beſides ſin in the filthineſſe of it to worke trouble and griefe, viz. The guilt and accuſation of it, but when ſin is reſiſted and bewailed in the temptation before it hath got out into actuall commiſſion, now the peculiar reaſon of trouble is the formall vileneſſe of ſin becauſe it is ſo baſe, and ſo oppoſite to …od.
Secondly, I demand, what doeſt thou against theſe ſinful What doeſt thou againſt theſe ſinful inclinationsinclinations: every man hath ſome weapons or other, and in caſe of anguiſh he is apt to draw them, what weapons haſt thou in thy hand; and to what end doeſt thou mannage them: Do not many and ſtrong temptations of ſin, occaſion many and ſtrong ſupplications, the more that ſin inclines, the more doth thy heart incline to God by prayer, for more grace to reſiſt, for more ſtrength to ſubdue: doeſt thou not by reading, and hearing, and inquiry, labour to finde out the manifold helpes and victories of a tempted and an aſſaulted ſoule? doeſt thou not keep the precepts of God in thy heart, and the threatnings of God in thy heart, that thou mayeſt feare to offend him; and the promiſes of God, which yet hearten thee to withſtand? What doth all this demonſtrate, but that ſin is not in dominion, it is, I confeſſe; thy troubleſome enemy, but it is not thy ruling Lord: it is that which doth moleſt thee, it is not that which doth reign in thee; it is that which would have dominion, but it is not that which hath dominion: it is that which doth aſſault thy affection, but is not that which hath got thine heart; thou art but in a greater war: Nevertheleſſe thou art not ſo much as in captivity, though in a ſtrong conflict.
Yea, but yet I feel one thing perhaps worſe then all this, ſin Object. workes (in me) after a more peculiar manner, their is a particular Doubts becauſe of ſome Speciall ſinfull inclination.ſinfull inclination in me, and ſo hath it been all my dayes: if I were to give you the ſum of my life, I could lay out that particular inclination above all the reſt; like a threed which goes through the whole piece, ſuch a ſin, which I have ſeen long ſince & felt it, and (I thought) bewailed it, and reſiſted it a long time, and yet here it lives ſtill, workes ſtill; can it be that ſin Sol. ſhould not have dominion, where ſome one ſpeciall corruption Anſwered.yet lives?
I muſt be warily tender to Reſolve this ſcruple, for aſmuch as,
1. Particular ſubjection is enough to ſet up dominion.
2. Hypocrites are under the reigne of ſpeciall luſt and particular ſins, both which I touched heretofore: But to the ſcruple take me thus.Converſion doth not totally remove any one ſinfull inclination.
4. Things.
1. That when God doth convert the ſoul, no one ſinfull inclination is totally removed, though every one be in ſome meaſure changed: The corrupt nature, doth yet remaine, and all its principles, or particular inclinations to particular ſins; for grace doth not change us by a preſent Annihilation of ſin, but by a powerfull alienation of our hearts from it.Sin may work in a man when reſcued out of the dominion of ſin in a more particular way.
Secondly, note, that ſin may worke (even in a man reſcued out of its dominion (is a more ſingular or particular way; my meaning is this, that there may be in him yet a more particular twange, and more apt inclination, and propenſion to ſome one ſin rather then to another: Sin (yet abiding) may take the advantage of the ſame complexion ſtill remaining, and of the ſame condition and calling yet continuing, and without all doubt, moſt men living, whether good, or whether bad, do finde more to do with ſome one ſinful inclination, then with another.
Thirdly, conſider: uſually, that particular inclination, which was in dominion before converſion, is moſt frequent in inclination That particular inclination which was in dominion before, is uſually moſt frequent in inclination after calling. Reaſons of it.after our calling.
And I will give you ſome probable Reaſons thereof.
One, becauſe that was the ſpring of the ſinne of our cuſtome: which ſent out and fed the iſſue, by which the ſoule was ſo beaten in the path and way of ſinning, ſo that the old and accuſtomed nature cannot eaſily or preſently forget its ancient and wonted bents: a cuſtome will hardly or never go off, without ſome after inclinations or diſpoſitions that way.
Another, becauſe the new reſiſtances of a converted heart, and its cares and studies are moſt againſt the particular ſinne of its ſpecial inclinations: there it deals moſt, oppoſeth moſt, humbles moſt: Now ſin doth uſually ſtickle and ſtirre moſt, where it is moſt purſued: that particular ſin, whoſe death thou layeſt at moſt, that will ſtrive to aſſaile and perplex, and intangle thee moſt: the more humble thou laboureſt to be, the more ſhalt thou finde proud thoughts to aſſault, though not to conquer thee; and the more meek thou labours to be, the more ado ſhalt thou have with thy paſſions: for as much as no ſin will be executed quietly, and every nature ſtirs buſily in its own defence: we are weakeſt there, and God drawes our greateſt watch and ſtrength thither: a man ſooner falls under leſſer conflicts: when a ſinne hath been beaten upon by much temptation and conflict, the heart grows hereby more ready, reſolute: and you ſhall finde it, that after frequent and long exerciſe with a particular corruption, that it ſhall not eaſily get within the ſoul, but upon a pauſe and ceſſation.
Fourthly, obſerve, that there is a difference twixt the life of motion, and the life of affection: its true, thy ſpecial inclination There is a difference betwixt a life of m…tion and a life of affection.lives in thee ſti…l by way of motion, but doth it live in thee ſtill by way of affection? it did incline heretofore, and thou lovedſt it, it inclines now and thou hates it: the inclination is the ſame for the matter, but thy heart is not the ſame for the diſpoſition toward it, when the iron is hot, you may bring a figure, and put it on, and the iron will take the ſtamp and impreſſion: bring the ſame figure and ſeal to it, when it is col…, now it will not receive it; the ſeale, and the figure of the ſeal is the ſame, but the temper and the diſpoſition of the iron, as hot, and as cold is not the ſame. Saint Ambroſe relates of the young traveller, who went out an uncleane perſon, but returned a chaſt perſon, and his old quean met with him after his r…turn, and began her wanton ſalutes unto him, from whom, and which he angerly turned aſide and neglects her, why, ſaid ſhe, Ego ſum ego, yea, but, ſaith he, Ego non ſum ego, I am not; ſo is it here in this caſe, the inclination is the ſame to the ſame ſin; yea, but the affection is not now to that inclination as it hath been But where ſin hath dominion affections do concur with the ſpecial inclination.
Take all that I ſhall ſay to this in a few words.
1. It is certain, that in an evil man there is a frequency in a particular inclination, and ſo there may be in a good man, but There is a difference betwixt frequent inclinations in an evill and a good man.thus they differ.
In an evil man, the frequent inclination, is the frequent progreſs of a King: In a good man, it is the fervent egreſſe or attempt of an enemy.
In an evil man, the frequency of inclination is to maintain poſſeſſion; In a good man, it is but a malicious endeavour, Though the Aſſault be frequent yet the Reſiſtance is conſtant. Not the frequency of inclination but the Ardency of ſubjection ſhewes dominion.by force (if it were poſſible) to regaine an entrance.
2. This is ſome comfort, that though the aſſault be frequent, yet the reſiſtance is conſtant, and that concludes againſt ſinnes dominion.
3. Not the frequency of inclination, but the ardency of ſubjection evidenceth ſinnes dominion: not who quarrels with me moſt, but who effectually commands me, he is my Lord: not he who makes the moſt motions, but on whom the woman caſts her heart, that is the husband: 'tis my love and ſervice, which infallibly concludes dominion.
Obj. 3. But yet the ſoul ſticks, I am ſold under ſinne, and Doubt from the prevailing of ſinne.taken captive: ſinne hath inclined and prevailed, what ſurer argument of dominion then victory.
There are three things which I would ſay to this ſcruple.Anſwered.
1. One is this, that it is a very ſad ſcruple, any particular victory of any great ſin (for to that I intend the caſe) makes a wonderful change.
2. Another is this, comfort cannot be applied, neither will the conſcience receive it till repentance be renewed.
3. Yet there is a difference twixt a particular victory, and the dominion of ſin; there may be a ſurpriſal, where yet a Kingdom is not eſtabliſhed.
1. For the firſt of theſe, all particular victories are ſad things: Particular victories are ſad things.I do no not now ſpeak of victories in reſpect of inward motion, or of paſſion or diſtemper through dulneſs and melancholy, but of victory in reſpect of action, and that not by meer omiſſion, not by imperfection in beſt ſervices, but by groſſe commiſſions, ſuppoſe it Davids caſe, or Noahs caſe; the one for uncleanneſs, the other for drunkenneſſe: Theſe acted wickedneſſes are ſore evils, very abominable to the Lord, very inglorious to religion, very wounding to conſcience, extreamly quenching of the ſpirit of grace.
For as much as the more groſſe any ſin is, the worſe is it in the commiſſion; every acting of ſin receiving ſome intention and aggravation, from the immediate kinde and quality of the ſin.
Again, the better the man is, the worſe is a lewd kinde of ſinning in him, the quality of the perſon ever contributing more exceedingneſſe to the ſin, for he ſins againſt more light, againſt more mercy, againſt more help and ſtrength, againſt more active corrections of conſcience, with more advantage to the corruption of other men, with more advantage to the beauty and credit of holineſſe: yea, beſides theſe formal vileneſſes; O what ſtrange effects break in upon the ſoul, what horror, what fear, what miſ-givings, what deſpair oft-times, with the fruits thereof.
2. Comfort will never be applyed to a perſon in this condition Comfort will not be applied to ſuch a one till repentance be renued.untill repentance be renewed:
Beloved, there is a difference of perſons, and a difference of actions, and a difference of times, and a difference of applications.
Do I finde an evil man brought to the ſight of his ſinnes, to ſaddeſt humbling for them, to ſincere deſire to come off from them, to pantings after grace, and mercy, I now come in with the blood of Chriſt, with the tender and gracious promiſes refreſhing ſuch a ſoul with aſſurance of freeſt and fulleſt mercy: Do I finde a good man, weak in duty, ſtrong in affection, hearty againſt all ſin, yet troubled with the inſolent motions of many corruptions? would not do evil, and yet is not rid of it; would do good, but then findes evil is preſent with him; I labour to raiſe and hold up ſuch an heart to look on God through Chriſt for acceptance, to lay hold on Chriſt, for ſtrength, for life, for power, for victory.
Do I finde a good man weakning himſelfe, bowing under the actual power of ſome viler luſt, O beloved, comfort is not his medicine, but repentance; comfort is not his firſt help, but godly ſorrow; ſorrow is the work which belongs to a ſinner, and comfort that which belongs to a penitent ſinner: until that thou doeſt throughly humble thy ſoul, till thou doeſt bewaile mightily thy wickedneſſe, till thy heart be turned into extreame loathing of thy ſin, and thy ſelf for ſo ſinning; thou ſhalt not get a good look from God, a good word from Conſcience, any favourable encouragement from the Ordinance. Yea, well it is, if after many years, that ever thou ſeeſt God in that way of graciouſneſſe, and free communion, as thou didſt formerly find him; however, be ſure of it, that without repentance thou ſhalt not at all meet with any ſolid Yet there is a difference twixt particular victories and dominion.comfort.
3. Nevertheleſſe there may be ſome differences twixt particular victories, and twixt dominion: though dominion be a victory, yet every victory concludes not dominion, they may be thus diſtinguiſhed in reſpect of their ſubjects, viz. Good men, in whom ſin hath ſometimes a victory; and evil men, in whom ſin hath at all times a dominion.Five differences betwixt them, Particular victory depends on inequality of actual ſtrength, but dominion depends upon the fulneſſe of corrupt nature.
Five differences twixt dominion and victory.
Firſt, particular victory depends upon inequality of actuall ſtrength, but dominion depends upon the fulneſs of a corrupt nature.
There is in all holy men an habitual ſtrength, which is ſeated in the new nature of grace or holineſſe, by which they are inclined to all good, and their hearts made averſe to all evil, it is the natural temper of true grace thus to work: And then there is an actual ſtrength, by which, when any particular good is propoſed, they incline unto the obedience of it; and when any particular evil is objected, they ſtrive againſt it and reſiſt. Now it may fall out, that when a temptation preſents it ſelf and inward corruption works with that temptation; I ſay it may ſo fall out, that the ſtrength of grace may be inſufficient, it may not actually equal or exceed that vehement & actual ſtrength of inclination and temptation, though it doth reſiſt (as a weak man may a ſtrong enemy) yet it may not be able to conquer, but is ſurpriſed and led captive: and here the fall depends, not on the diſpoſition of the will or heart, but upon the impotency of reſiſtance; the perſon doth not fall down, but is beaten down; the ſinne is acted, not through choice, but through weakneſs; not becauſe the perſon loves it, but becauſe he is not able to conquer the temptation: But where ſinne hath dominion, there the ſinning comes from the heart, as a ſtreame from the fountaine: it is natural and not violent: It is acted, not becauſe a man is not able to make ſufficient reſiſtance, but becauſe the heart is wholly ſet that way with fulleſt complacence.
Secondly, particular victory is a ſudden act, but dominion is Particular victory is a ſudden act, but dominion is a more ſober work.a more ſober work. In the one the ſoul is ſurpriſed, it is hurried, it is precipitated, it is in a flame on a moment, a man hath not ſpace to weigh, to judge, to conſider; but ſinne hath with marvellous quickneſſe ſeized on the underſtanding, wrought upon the memory, ſtruck into the affections, and is driven on in a raſh and paſſionate way: In the other the work is more ſober, not only actively deviſed, but affectionately adhered unto: a natural ſtrength of corrupt and living affection makes the one; and in-advertency and raſhneſſe may be ſufficient to cauſe the other that ariſeth for want of watchfulneſſe (as a Camp may be ſo ſurpriſed by an enemy) this ariſeth out of a ſworn obedience, as the ſouldier follows his Captaine.
Thirdly, Where the ſinning owes it ſelf, not to Dominion, Where there is no dominion but victory, the perſon feels the yoke and would ſhake it off.but to particular victory, or tyranny, there the perſon, when he comes to himſelf, feeles the yoke, and would ſhake it off: It is true, that while the heat of corruption remains, and the force of temptation, yet diſables the heart to recollect it ſelf, it is moſt difficult for any perſon to diſtinguiſh; neither is he then come to ſcruple and queſtion: But when things grow clearer in the judgement, and more calme in the affections, when the hurry and tempeſt is off; that a man beholds his own face, and wayes, and actions in a right glaſſe again. Now it will quickly appeare, whether it be tyranny or Dominion. If it be but a tyrannical victory, Ah! how the ſoul loathes it ſelf; how it abominates the ſinner, like a man captivated, and rowing as a forced ſlave, in the Gally, he would cut the throat of the Maſter; or like a man in Priſon, he would make his eſcape with the death of him, who was too ſtrong to keep him. But if it be Dominion, then a man will not only ſerve his Maſter, but plead for him, he deſires not to eſcape, he loves his Maſter, and would dwell with him for ever.
4. Therefore in the fourth place, if it be but victory, the If it be but a victory, the perſon is working to recover himſelf.perſon is not only troubled at his fall, not only loathing of the actions, but he is actively working, he is uſing his victorious weapons, to raiſe up himſelfe, to free himſelf again; he is grieved at the bondage, deſires liberty, and will fight hard for it: O the humblings, and prayings, and workings, and applications of the ſoul to the ſword of the ſpirit, the declination of the helps of ſinne, the contentions with the motions of luſt, the watchings, the meditations, &c. which ſuch an heart will uſe: But where it is dominion, the ſinne is committed with joy, and the ſinner would continue with it in peace.
It is granted that there may be (ſometimes) ſome diſtemper in ſuch a heart, both before the ſinning, and after the ſinning, but that before the ſinning is raiſed only upon carnal grounds, becauſe of ſubſequent ſhame, loſſe, prejudice, and that after the ſinning is only judicial, juſt throwes of an accuſing conſcience, of which when the vile ſlave of ſin hath got free, when the cry of the world is off, and when the cry of his conſcience is down, he prepares his heart again for the ſinne, is ſad and heavy, untill he returnes to his vomit and mire: the work goes on againe as freely and as heartily as ever.
Laſtly, if it be but particular victory the ſoul will riſe again, In particular victory the ſoul will riſe again and not without revenge.and it will not riſe without revenge; Though the enemy hath got the battel, yet he ſhal looſe the battel: before the vanquiſhed ſoul hath done, it will not only riſe, but fight, a naked combate ſhall not ſuffice, but aſſault and purſuit; it will work with the art of holy ſtrength to the more deadly offence of that particular corruption.
Obj. 3. Yet there is a more difficult caſe, then any which Doubt from the renued actings of ſinne.hath been already propoſed, and that is renewed actings of the ſame ſinne: the perſon falls into the ſame ſinne again and againe, and this repetition of ſinful acting, ſeems to be ſinne in cuſtome, and ſinne in cuſtome is ſinne in dominion; thus is it with me, or hath it been with me (doth ſome troubled ſoul) reply, and therefore my caſe is miſerable.
Sol. To which caſe divers things muſt be ſaid.Anſwered.
1. Repetition or renewing of the ſame ſinful actings, is Repetition of ſin is very fearful.(without all doubt) a very fearful and abominable thing: what is it elſe but a further and ſtronger wedging in of the corruption: frequent actings of ſin do ever ſtrengthen the ſinful nature: Every ſoul being made more apt to ſin by more ſinnings; what is it elſe but a broading and widening of ſinne? the ſin growes bigger in the bulk, and higher in the guilt, by a continued, then by a ſingle commiſſion.
Now a man ſins againſt that which his own conſcience hath condemned, as well as the pure word of God: Now a man adventures into troubles againſt all his former trouble, he hath felt the ſinne to be bitter, and knows that it muſt coſt him either Hell (into which God may preſently caſt hi… ▪ or great ſorrow and repentance, (which God may now judicially deny him.) Now a man ſinnes againſt all the workings of grace, ſo that God may bring forth all the former acts of the ſoule, and ſet them againſt the thus ſinning perſon: Look thou, here are the wounds which thou didſt make heretofore; and yet thou ſtrikes into the ſame again. Here are the teares which thou didſt ſhed for this ſinning heretofore; and yet thou wilt provoke me againe; here are the ſighs which thy heart did break out, here are the fears which did diſtreſſe and perplex thy ſoul, here are the prayers which thou didſt make for my tender mercies, here are the Covenants wherewith thou didſt binde thy ſoul, here are the Chapters which thou didſt read, to ſupport thee, here is the place where thou didſt power forththy anguiſhed heart in faſting and crying, here is that goodneſſe, and gracious love of mine, whereby I did accept of thee, upon thy humbling teares, into favour againe; here is that peace, which I did thereupon create, and command into thy conſcience, here is that word which thou dideſt ſay, ſhould guide and rule thee for the time to come; here is that ſpirit which I ſent to raiſe thee againe. And yet after all this thou art at the ſame ſinne againe, I might have caſt thee off at the firſt, I might have ſhut up my mercies, denied thee recovery, avenged my ſelf on thee for thy foul tranſgreſſions, yet I ſpared thee; though thou didſt offend me, yet I recovered thee; though thou didſt provoke me; when thou didſt very evil, even ſo that thou didſt admire at the wickedneſſe of thy ſelf; yet I did thee good, ſhewed thee kindneſs, would not preſently forſake thee, who didſt ſo foulely forſake me; this my free and great grace did then melt thee, did then move thee, did then excite and ſtir thee to great ſorrow, to much care and love: And now after all, thou haſt returned not in inclination, but in action, into, not a little or ſmall tranſgreſſion, but into a groſſe and foule iniquity, yea, …en multitudes of withdrawing arguments did ſtrive againſt it, when the conception of that ſinne, being with ſo much ſecret trouble and fear, could not but preſage the great diſhonour which would redound unto me, and the fearful terrour which would befal thee, upon the active commiſſion thereof; So that, beloved, without all ſcruple, a doubling of ſinne is in it ſelf a more formal intention thereof in its corrupt nature, and a more fruitful aggravation of it in guilt and miſerable conſequence, &c.
Secondly, conſider, that it is ſuch away of ſinning as may This way of ſinning may juſtly ſtagger a man about his condition.juſtly ſtagger the heart about its condition.
Firſt, in regard of the eminent propriety which it hath in perſons who do thus ſinne generally (though not abſolutely and ſimply) three ſorts of perſons run on in the frequent and manifold actings of great ſins, viz. Such as are notoriouſly profane, ſuch as are cloſely hypocritical; ſuch as are deſpitefully oppoſing the ſpirit of grace; theſe are they who grow from evil to worſe, and adde ſinne to ſinne, and make and fill up the meaſures of their particular iniquities which muſt needs ſtagger any ſoul, though perhaps not yet runne on ſo far as they, if yet repeating ſteps in the ſame paths, which the vileſt of ſinners have trod in before it.
Secondly, in regard of that dark and rare exemplarity of ſuch kindes of ſinning, by any, in Scripture canonized for Saints or godly perſons: it is eaſily admitted, that you may eſpy, upon ſome of the beſt, ſomething of the worſt: and perhaps thickly heaped, upon the ſame ſudden paſſion and temptation, but you ſhall rarely finde any one of them often at the ſame foule tranſgreſſion, I ſay, you ſhall rarely finde it.
And believe me, it will be a ſtaggering caſe to any ſinning heart, where its wages are ſuch, as to ſee multitudes of the worſt, and ſcarce any one of good note ſo pacing and walking.
Nay, thirdly, untill the ſoul thus ſinning doth beſtow infinite Grace is hardly diſcerned in ſuch a one without much labour.labour, ſtrong care, continued humblings, inceſſant cries to raiſe it ſelf again, in reſpect of any other evidence, it ſhall hardly or never diſtinguiſh the yet ſecretly remaining, the miſerably. defaced frame of goodneſſe within it. A ſoul in this temper is not ſo much to diſpute and queſtion, as to riſe and work, the caſe of frequenting or renuing the ſame ſinful acts, will never be anſwered in thy conſcience, but by fulleſt humblings, ſound judgings, ſpeedy repentings, careful watchings and declinings, wonderful ſtrengthnings of the contrary grace and acts, diligent feare, fervent communion with God, and more upright walking.
Yet fourthly, though it be a rare caſe, this doubling or renewing Yet this though it be a rare, is a poſſible caſe.of ſome great ſinful act (very few good men do it, and that too, very ſeldome, perhaps as Job ſpake, ſo they may do, once have I ſpoken, yea, twice, but I will proceed no further, Job 40. 5. I ſay, though it be rare) yet it is a poſſible caſe, that ſin may have more then one particular victory where yet it hath not dominion.
I ſpeake not this to hearten any man to ſin, for this would argue ſinne indeed to have dominion, but to recover a man that hath ſinning, whoſe ſoul is extreamly bruiſed with his ſecond fall, and whoſe ſecond wound bleeds with ſuch ſad and bitter dejection of ſpirit for his renued folly, that this is an argument, that he is not a chearful and willing ſervant to ſin, but only an enemy, not able enough to bear off a ſecond ſhock or aſſault.
Object. Yet this ſatisfies not, for the moſt ſtill objects But it is a Cuſtome.this is cuſtome, and cuſtome cannot be without Dominion.
I anſwer three things.Anſwered. If it were a cuſtome, it is not beſt to hold on.
Firſt, ſuppoſe the worſt, that it were cuſtome and dominion, what is the courſe to be taken? wouldeſt thou think it beſt to hold on? wouldeſt thou live thus ſtill? God hath pardoned and he hath changed many a ſoul which hath been cuſtomary in ſinne, and in whom ſin hath had dominion, nay, not any before converſion, but ſin had dominion in him, and ſome ſinne or other was his cuſtomary path. Thy ſafeſt and wiſeſt courſe were not thus to ſtick at the cuſtome and dominion, but to come unto God, and to beſeech him to ſhew thee mercy, and to give thee grace and Chriſt to ſubdue the dominion, and to break the cuſtom.A cuſtome of ſinning is a ſymptome of ſin in dominion
Secondly, I think that a cuſtome of ſinning is a direct ſymptome of ſinne in dominion. No man can trade in a ſinne, but you may eaſily ſay, who is his Maſter? his ſervants we are whom we obey.
3. But then I would have you to remember, that as all continuing inclinations argue not dominion, ſo ſome continued Yet come repeated acts of ſin do not argue a cuſtome.or repeated acts of ſin, do not always argue cuſtome though cuſtome neceſſarily (includes either in good or bad thin…s) a repetition of acts, a going over of the ſame part or leſſon again and again, it being a path often walked over▪ Yet every gemination of acts is not preſently a cuſtome, I think we may thus diſtinguiſh twixt ſinful acts multiplied by cuſtome (which is rooted in dominion) and thoſe which fall out by accident, as it were, and rooted onelyonly in tyranny.
Three differences twixt acts geminated and cuſtome.Differences twixt acts geminated and cuſtome. Renewed acts are acts of cuſtome where the Poſſeſſion is ſtrong and quiet.
1. Where the renewed acts of ſinne owe themſelves to custome, there the poſſeſſion is both ſtrong and quiet: for (if I miſtake not) it is not meerly how often, or how long I have been at, or have dwelt in the houſe, which makes cuſtome, and ſee me, the Lord of that houſe, but what right, and what peaceable poſſeſſion. One ſtronger then I may hold my land from me, and dwell in my houſe a long time, yet if I make my exceptions, and hold a ſuit againſt him, his long dwelling is but an uſurping; neither is it a legal cuſtome, though perhaps of long continuance. Though ſin ſtill dwells in a good ſoul, and continues there in deſpight of him; and the perſon doth oft-times (through the captivating force of it) do many ſinful acts, and perhaps the ſame; yet it is not cuſtome, unleſs the poſſeſſion be quiet and peaceable: if he did like Iſſachar, bow under the burden; and yeeld up the writings and keys, if he did quietly reſign up his heart to ſin, and ſo go on from ſinne to ſinne, this were cuſtome and concluded dominion: But ſo long as that ſoul puts in exceptions, prefers a bill of tears, complaints, ſupplications to Chriſt to conquer this uſurping tyrant, to give grace to recover its hold, and ſtrength to withſtand and ſubdue it: Though the acts be many, and to be bewailed, yet they are not come to a cuſtome, which ſets up Dominion.
2. Where the renued acts are acts of cuſtome, there the acting is natural and eaſie: Cuſtome (we know) is another nature, Renewed acts are acts of cuſtome when the acting is naturall and eaſie.and every nature doth eaſily let go its acts, how eaſie is it for the eye to ſee, and the ear to hear, or the water to moyſten, or the earth to deſcend: Let nature alone, ſhe hath no impediment from her ſelf to her acts; and it is her perfection to act, and therefore her acts are eaſie. It is thus with ſinful acts flowing out of Cuſtome, they come from the heart as waters from a ſpring, and riſe from it as ſparks from the fire, O how nimble, and dextrous, and quick is the ſinner to ſin, you need not tempt him, he can tempt himſelf; you need not uſe arguments to perſwade and entiſe him, the accuſtomed drunkard knows the way, alone, to the Cup-houſe, and the covetous heart to unlawful methods of gain; Balaam can quickly get on horſe-back for moneys ſake, to curſe Iſrael; and Judas needs no meſſenger, he can go himſelf to the High-Prieſt: But when the renued acts depend rather on tyranny then cuſtom, there they come off more hardly with more difficulty, the ſin is marred (perhaps many times before it is done, the perſon ſees it is vile and reſiſts it, then the pleaſure and profit tempts him, to which he begins to hearken, but preſently his heart miſgives him it is not right, and it will end in bitterneſs, he prays and yet is tempted, fights and yet is tempted, reſiſts and yet is vanquiſhed.
3. Where the renued acts owe themſelves to cuſtome, there a Renewed acts are acts of cuſtome when a man is not eaſily brought off.man is not eaſily brought off: 'tis my cuſtome, ſaith the man, I cannot help it, and I will not leave it I aſſure you; where ſinful acts riſe to cuſtome, there is no argument, but either a preſent fear of hell to hold them in, or a mighty preſence of grace to put them off; words will not prevaile with men accuſtomed to ſin: But where the renued acts owe themſelves to tyranny; though many words did bring into the ſin, yet a few words will ſerve to break off the ſin: one whiſper of conſcience; ah, what haſt thou done? one word of Nathans to David, thou art the man; one look of Chriſt on Peter made him remember, and to go out and weep bitterly.