The Anatomy of Secret Sins, Chapter 4 · Section 6
SECT. VI.
NOw I proceed to a third Uſe, which ſhall be the laſt Ʋſe 3 that I will make of this ſubject; and that ſhall be for Direction how to get off ſins Dominion.direction, how to get off the dominion of ſin.
You remember that I diſtinguiſhed heretofore of a twofold Dominion of ſin, one was natural, under which every man is held before his converſion: Another was actual which conſiſted in a particular prevalency, even upon a man converted and changed: According to either there muſt be diſtinct Directions;
1. Againſt Natural Dominion.Againſt naturall dominion.
For this we muſt conſider two things.
Firſt, what keeps and ſtrengthens that Dominion.
Secondly, what may demoliſh and ſubdue it: and accordingly apply our ſelves.
Queſt. 1. For the firſt let us enquire what keeps up and ſtrengthens the natural dominion of ſin, and accordingly work againſt What ſtrengthens naturall dominion, worke againſt that. Ignorance.it.
Sol. There are four things which do it.
1. One is ignorance: The blindneſſe of the underſtanding is a principal guard of reigning ſinne: you reade that they in Eph. 4. 19. Gave themſelves over unto laſciviouſneſſe to work all uncleanneſſe with greedineſs; like a ſouldier, who gives himſelf up, and takes pay, or like a ſervant who paſſeth away himſelf to ſervice; ſo theſe reſigned up their hearts and lives to all uncleanneſs; it was their delight, it was their work, (this ſhewed the dominion of ſin) But what was the cauſe of this: See v. 18. Their underſtandings were darkned, through the ignorance that was in them, becauſe of the blindneſs of their hearts: The ignorance of ſinne kept up their earneſtneſſe and practice of ſinning. If ignorance rules the minde, then ſinne will eaſily rule the heart: all ſinful dominion is enabled by ignorance: The Devil is a Prince of darkneſſe, and takes ſpeciall care to keep men blinde: Antichrist is a ſonne of darkneſs, and therefore above all, ſets up his kingdome by ignorance: So is it with ſin it ſelfe, its dominion is mantained by blindneſſe in the minde; and therefore ſin in unconverted men, makes the mighty oppoſition againſt the word, and the meanes of knowledge: it knows well that no man turnes from ſin who doth not diſcerne it, nor hates it, who knowes it not: The priſoner is ſure enough under a locke, and in the dungeon.
Now then if ever you would get off this natural dominion of ſinne, you muſt get knowledge, a double knowledge in the minde.
1. One direct, and that is a diſtinct and true apprehenſion of ſin, juſt as the Lord reveals it to be, both for its proper nature, and genuine affects.
2. Another is Reflexive: that is ſinfulneſſe, (which God hath revealed to be ſo vile, ſo abominable, ſo fearfull) It is in you, and it is working in you; you are under the powers of darkneſſe, you muſt come to your ſelves, you muſt fetch your ſouls unto your ſouls, if you wi…l not get a ſenſibleneſs of ſin, (and that is begun by knowledge) you will live and die in your ſins.
A Second thing which keeps up the naturall dominion of ſin, is a violent love of ſin: Love is the ſinew of the heart, yea it is the chaire of ſtate, whatſoever ſits in it, that is the King of the Violent love of ſin.ſoule, whether grace or ſin: For love doth beſtow the heart, what our love is that our heart is, it makes all to ſtoop, and yield: There is no talke of parting, while love remaines; I will not goe free (ſaid the Hebrew ſervant) for I love my maſter Why? the ſoule and ſin are in a ſworne covenant (like David and Jonathan) if the ſoule doth love ſin, untill you take off the love, you ſhall never be able to take downe the dominion.
Therefore, this ſhall be another direction, break downe the love of ſin.
Ob. But how ſhould that be done?
Sol. Firſt, convince the heart, that ſin is no lovely thing; There be three things which ſhould not fall under our love.
1. That which is the object of Gods hatred, No man may love that which God hates.
2. That which is the object of Gods curſe: that cannot be good which he curſeth, and therefore not lovely.
3. That which is the cauſe of mans damnation and miſery, for no man is to love the cauſe of his undoing: Now ſin is the only thing which God hates, and which God curſeth, and which will damn a man.
2. Give to thy ſoule a ſolid and full object of love, finde out ſomething which thou ſhouldeſt love; Is there not a God, a Chriſt, an Holy ſpirit, His word, heaven, &c. There is no lovelineſs in ſin, and all lovelineſs in theſe things
3. Another thing which keeps up the dominion of ſin is error Error and deceit.and deceit, there is a lye in every ſin, and the judgement is deceived where the ſin is retained, either a man thinkes he ſins not, but is eſcaped out of the hands of luſt, or that his condition is ſound and good; or if it be bad, yet not ſo bad as others; or if very bad, yet he can at pleaſure releaſe himſelfe; and thus through a vaine fancy, he continues under the bondage of his corruptions: And ſo for the actions of ſin, he deceives his ſoul, he doth not behold them in a compariſon to the rule, he doth not judge of them by the word, but in a reference to his owne corrupt deſires and delights, which ſwallow downe infinite ſins, ſugared over by pleaſure and profit.
Now if ever you would get free from ſin, get your judgements to be cured: a ſound judgement may be a good meanes Note. to breed a ſound heart; thou wilt never be perſwaded to be good, untill the erroneous confidence that thou art not bad be removed: convince thy minde of theſe truths againſt all errors, that indeed thou art ſinfull. And that no ſin is little in its merit, and it is not, what is leaſt wicked, but he who is really good, ſhall be ſaved: Do not judge of acceptance or diſacceptance by ſenſible pleaſures, or profits; but beyond theſe, look what that is which is ſo coloured and diſguiſed, it is even a ſnare for thy life, and that which hunts for the precious ſoule.
4. A fourth thing which keeps up dominion is cuſtome: the heart by cuſtomary ſinning grows ſtrong in ſin, and reſolute and Cuſtome.is by often committings made more naturally ſinful, and more apt for further ſinfull actions.
Now obſerve a little, Give ſome checks to the ordinary Ob. courſe of ſin: why? you will ſay: It is impoſſible? nay but it is not: Though it be Impoſſible for a man alone, to change his ſinful Sol. heart, yet it is not to check an outward ſinfull act, a man may chuſe whether he will go and be drunke, whither he will ſpeake and ſweare, &c.
Ob. But if it were done, this were vaine and fruitleſſe, for the dominion of ſin Subſiſts in the nature, Though manifeſted in the acts.
Sol. I grant it, yet firſt If the heart be brought to ſet againſt the ſinfull acts, it may be brought to ſet againſt the ſinfull nature, ſecondly, The abating of the acts, may virtually conduce to the abating of that ſinfull nature.What may demoliſh the naturall dominion of ſin.
Qu. 2. What may demoliſh and breake down the naturall dominion of ſin.
Sol. I will Tell you a few things for this, and I pray you to remember them:That which doth this muſt have a greater power then ſin.
1. That which doth this, it muſt have a greater power then ſin, for naturall dominion goes not of but by a ſtronger hand: Satan is not diſpoſſeſſed but by a ſtronger then Satan: And we are not tranſlated from the powers of darkneſſe, but by an hand of omnipotency.It muſt be of a contrary nature unto ſin.
2. That which doth this, it muſt be a contrary nature unto ſin▪ for no kingdome can ſubſiſt by diviſion, let ſomething come unto the ſoule which makes a diviſion, ſin will quickly loſe its dominion.It muſt be ſomething may gaine the affections. It muſt be ſomething that muſt breed a ſtrife. Directions. Look up to God and Chriſt.
3. Againe It must be ſomething which may gaine the affections; it muſt be able to winn the heart, to diſpoſe of love and hatred for dominion is made or marred by one of them.
4. Againe, it muſt be ſomething which may breed a ſtiffe and couragious reſolution, that the heart will not ſerve ſin, but will go free: And hereupon, againſt all inward and outward oppoſition, breakes forth into the uſe of victorious meanes.
Now then the directions are theſe?
1. If ever thou wouldeſt get down the dominion of ſin, thou muſt looke up to God and Chriſt, they are able to diſanull the covenant with ſin, and to ſubdue iniquities, Rom. 8. 2. the law of the ſpirit of life in Chriſt Jeſus hath made me free from the law of ſin and death, looke as it muſt be a Rich mercy which pardons, ſo it muſt be a mighty power which conquers ſin, why? but what is it to the Lord to command thy heart home to himſelfe, to caſt down the high imaginations and ſtrong holds? As Jehoſaphat ſpake againſt thoſe ſtrong armies, we know not what to doe: yet our eyes are upon thee; ſoe in the ſenſe of thy naturall vileneſs and ſinfull dominion, O Lord I am bound, I am in bondage, I am dead in ſins, Lord I am unable to eſcape, but thou art able to deliver, O deliver my ſoule for thy mercies ſake, and ſubdue mine iniquities, and ſhew forth thy power, &c: who ſhall deliver me, I thanke God through Jeſus Christ, Rom. 7. 24, 25.
Secondly, becauſe meer power doth not do it, but power in a quality, working through ſome quality, Therefore beg of Beg the grace of Gods ſpirit.God, that he would give thee the grace of his ſpirit, it is true, that naked power takes not off the ſinfull dominion: nor doth the quality alone doe it, but both can doe it: If God gives a man grace, and mightily aſiſts and workes by and through that grace; this now will beat downe …he dominion of ſinne.
The light, though it be but a little at firſt, yet aſiſted by a mighty principle of light ſhall conquer darkneſſe: pride will have dominion till humility comes in.
Now, then beg of God, for grace, for his holy ſpirit, for another heart, for a new heart and a new ſpirit.
Thirdly, labour earneſtly for faith: if two things were done, Labour for faith.ſin could not poſſibly continue in dominion. viz.
If Chriſt did rule in the ſoule;
If thy love were drawn off from ſin.
But faith ſets up the ſcepter of Chriſt, it will know no Lord, but Chriſt, my Lord and my God, ſaid believing Thomas: And faith turnes the love to Chriſt, makes Chriſt the center of the heart? O it repreſents ſuch goodneſſe ſuch excellency, ſuch propriety, ſuch bounty, ſuch love in Chriſt, as inflames the heart and knits it with love to Chriſt again: Nay to add to all this, faith beſtowes the life on Chriſt too, He died for me, ſaid faith; I judge it therefore moſt reaſonable, that I ſhould live to him; Now where Chriſt comes to rule, and hath love and life, there ſinne without all doubt, looſeth its dominion.
4. Laſtly, take a couragious reſolution: we are held many times by our luſts, through a faintneſſe of ſpirit: why? we ſhall Take a couragious reſolution.never get down theſe ſins, and what will people ſay? and we know not what to do.
Sol. Why? up and be doing: for what is paſt, the Lord will mercifully pardon all of it, if now the yoke be broken, and be conſident of this, if thou art ſetting againſt thy ſins, thou doeſt that which God likes very well, for he hath commanded thee it as a duty, and hath ſet out meanes, and promiſed his helpe and bleſſing: Therefore ſtand not hovering and hammering, were I beſt? ſhall I? ſhall I yet? O no, thy life lies upon this, or thy death.
Therefore reſolve on it to ſet againſt thy ſins, ſay this with thy ſelfe, if I ſuffer ſin to rule thus I periſh, for ever, if I get off the dominion I live for ever, if I continue in this ſinfull eſtate, I muſt bid God farwell, and Chriſt farwell, and heaven; and all the comforts of my poor ſoul farwel: I confeſs I may get a little pleaſure by my ſins, & a little profit by my ſins but I am not ſure to enjoy them one moment, and why ſhould I venture eternity of miſery for one draught of ſinful water: If I could get off ſins dominion, O what a God might I look on, plead with, ſue unto: what a Saviour ſhould I get? what precious joys? what heavenly conſolations: what peace here? what hopes for hereafter? well, come of it what will, though I have been ſinful, I will not ſtill continue ſo, to God will I come, to Chriſt will I goe: I will beſeech them to have mercy upon me a ſinner, and to give me grace, and to change my heart, I will not ſerve my baſe luſts any longer, I will never leave praying, hearing, reading, ſtudiing, inquiring, working, till I be delivered from this bondage, and tranſlated into the glorious liberty of the ſonnes of God?Againſt actuall dominion. Wherein actual dominion lies.
2. Againſt Actuall dominion.
Thus for directions, Againſt the natural dominion of ſin: Now I proceed to ſome helpes againſt actual dominion, which is the particular prevalency of a ſinne into act.
Let me premiſe a propoſition or two, and then you ſhall have the ſpecial directions themſelves.
1. Actual Dominion (I ſpeak in reſpect of groſſe acts) is uſually in respect of ſome particular luſts: which works with more ſtrength in the ſoul then any other luſts; Though it be moſt true, that in every man there is an univerſal root of ſinning, yet you finde it in experience that the multitudes of ſinful inclinations, and thoughts and temptations, run ordinarily in ſome peculiar way, with moſt frequency and violence.
Secondly, actual Dominion is ordinarily by ſuch a ſin which hath the advantage of a natural complexion, and outward condition, and occaſions, and affections, upon theſe doth ſinne ſet the temptation, as an Enginer doth place his battery upon ſuch a Simile.piece of ground, which doth beſt advantage and further his ſhot againſt a City.
A mans natural temper and complexion doth mightily facilitate his acts, and a mans calling or condition of life may (accidentally) be a forcible perſwaſion to him to much infidelity, and impatience, and indirectneſs: And occaſions in converſing actively or paſſively, have infinite baits in them, and when our affections may run in ſome lawful meaſure and manner, there ſin takes occaſion to tempt and prevaile with eaſe; if we look not to it, he may quickly be caſt down by a ſinful temptation, who is already prepared thereunto by a ſinful faction.
Therefore if ever you would keep off the prevalency of a particular ſin, obſerve diſtinctly, and work wiſely, againſt all the things which may advantage it in its temptations.
Thirdly, conſider that many things may keep back (for a while) the explicite actings of a particular ſinne, which yet are not able to weaken the natural power of the ſinful inclination.
There are two ſorts of principles (as it were) which have an influence upon a man: ſome are violent and forcible, which work by a ſtrong hand thus farre (ſometimes) prevailing, to hold back that a man dares not do ſuch an evil (as ſhame, love of a mans credit, quiet, profit and ſafety) and ſome are powerful too; but yet inwardly weakning the very nature and diſpoſition, as all ſorts of graces: Now then if ever you would be throughly kept from the actual dominion of ſinne in groſs, do not content your ſelves with meerly forcible reſtraints, for as much as theſe may oft-times fail you, and then your hearts will deceive you; you will venture to foul iniquities, having nothing now within you of a contrary vertue: But above all be ſtriving for grace, which is contrary not only to the ſinful acts, but to the ſinful nature, which is the fountaine inclining the ſoul unto them; get chaſtity into the heart, and meekneſſe into the heart, and humbleneſſe into the heart, and ſoberneſſe into the heart, and heavenlineſs, and faith, &c.
Fourthly, improve that ſtrength which God hath given unto thee every way.
Though this be rrue, that a man by his natural ſtrength can never change his ſinful nature, yet aſſuredly he may do much againſt ſinful acts; if that he would beſtir himſelf, why? is not a man able to deny his eye a look, or his tongue a word, and his feet a walk? you know this, that ſin is ſet on fire by occaſions, and by many things which lie directly under our power? and it may be much ſtaid by the doing of many things which we are able to do. If a man will let his eyes ſtill roule upon vaine objects, whereas (if he would) he might check their motion, no marvel if his heart be ſtill ſet on fire by luſt, and if he will aſſociate himſelf with perſons provoking him to filthineſſe and drunkenneſſe, (whereas if he would, he might decline that ſociety) who can think it ſtrange that ſuch ſins ſhould have actual dominion over him. If thou wilt thou mayeſt read, and hear, and apply thy ſelf to all the means by which grace may be wrought, and ſin ſubdued, and if thou didſt ſo, what canſt thou tell what God may do for thy ſoul.
Nay, let me tell you more, that a man who hath received grace, (and therefore more power then a natural man) if he will not improve his ſtrength, he ſhall hardly keep off the actual dominion of ſome one ſin or other; if he will not decline that which he ſhould and may, and if he will not do that which he ſhould and can, it is not his naked praying that will keep him up: Prayer (without all queſtion, as you ſhall hear by and by) is of ſingular force and uſe againſt the prevalency of all corruptions, but we muſt not reſt only upon the prayer, but pray and work, pray and forbear, pray and deny our ſelves, pray and ſhunne occaſions, pray and follow our help, &c.
Now I come unto ſome ſpeciall directions againſt the actual Special directions.dominion of a particular luſt.
Foure ſpecial Directions.
Firſt, preſerve in thy ſoul a conſtant and humble feare, and Preſerve in the ſoul a conſtant and humble fear.that will keep off the actual dominion of thy ſinne. Remember Solomons advice, Bleſſed is the man that feareth alwayes, Prov. 28. 14. And Gods promiſe, I will put my feare within them, and they ſhall not depart from me, Jerem. 41. q. d. without this you are gone, you will quickly looſe your ſtanding, if you looſe your fear.
There be ſome graces which are as it were the guard of other graces: look as faith is a grace which feeds all the reſt: So feare is a grace which keepes all the reſt. This holy and humble feare hath theſe properties (all which ſtrengthen the ſoule againſt actual dominion of ſinne) It hath God ſtill in eye; it ſets a man and his ways, and acts in the preſence of an holy and glorious God: Now ſaith Joſeph, how can I do this great evil and ſin againſt God, Gen. 39.
Again, it prefers Gods pleaſure and Gods frown above all incouraging or diſcouraging temptations; yea, but I muſt do this, for God requires it, and delights in it; yea, but I may not do this, for God hates it, and will be provoked by it; I prefer his favour above all falſe honour and pleaſure, and I account his frownes worſe then death it ſelf. Now if I ſhould thus ſin, why? I provoke his wrath, and provoke the Lord to jealouſie, I cauſe him to riſe in diſpleaſure againſt me, i. e. why? how would the Lord take it, if I ſhould thus ſinne.
2. Get a ſound and uncorrupt judgement: there be three Get a ſound judgement.caſes in which a man is apt to fall under the actual dominion of ſinne, and corruption of judgement is a maine cauſe of them.
One is, when he thinks or ſayes that the ſin is little.
Another is, when he ſaith, that his own ſtrength is great.
A third is, when he aſſures himſelf of eaſie pardon and recovery: ſinne uſually is a cloud, and then a ſhower, a corruption in the judgement before a victory in the affections: a man will quickly tremble under the guilt of ſome great commiſſion, who hath dallied with little ſinnes, or with the opinion that they are ſo: And he who ventures farre unto any occaſions, upon his own ſtrength, that man bids faire for ſome foule fact, under which he ſhortly falls, if God ſhew him not the vanity of his ſelf-confidence: And ſo is he ready, very ready for a groſſe tranſgreſſion, who hath ſecured his ſoul already for his pardon: what ſin will he ſtick at, who hath perſwaded himſelf, that the pardon is already granted, although he preſume to ſin.
Now cleanſe the judgement of theſe corrupt principles and believe it.
1. That no ſinne is little: That muſt needs be great which Believe that no ſin is little.provokes a great God, and endangereth a precious ſoule; he who is brought to ſuch an holy tenderneſſe, that he ſees greatneſſe of guilt in littleneſs of ſinning, ſhall by Gods grace be kept from the dominion of any ſinne: Every ſinne (even the leaſt) is a foul ſpot: And is the object of divine hatred and curſe, it may prove like a little ſpark to conſume an houſe, or like a little leake ſufficient to drown a ſhip; or like a little thruſt into the heart, enough to loſe a man his life.
2. That your own ſtrength is not ſufficient: even the ſtrongeſt And that your own ſtrength is not ſufficientſhip left to it ſelf cannot venture far, but it is upon rocks or ſands: Any thing may prove too ſtrong for him, who conceives himſelf too ſtrong for any thing.
He that will venture upon ſinful provocations, and occaſions, diſarms his ſoul, and lays his very heart naked to a conqueſt: A Chriſtian may do very much in good wayes, which have Gods warrant to lead him, and Gods promiſe to keep him, but if he alone will be preſuming, as the Iſraelites, who would go up to fight upon their own humour, fell and loſt, ſo ſhall a man preſently learne his owne weakneſſe by the ſtrength of ſinnes ſurpriſal; many a man hath been ſpiritually wounded, not becauſe he had no grace, but becauſe he would adventure upon the ſtrength of it without any ſecurity from God.
3. That pardon is not ſo eaſily obtained; Nor the ſoul ſo And that pardon is not eaſily obtained.quickly recovered after particular dominions.
It is an eaſie thing to ſlip into ſinne, it is difficult to get out of it: a little thing will ſerve to diſtemper our health, and yet much Phyſick is required to ſet the humours ſtreight again: All entrances to ſinne are with the greater facility; for then temptations and carnal affections blinde our judgements, but the recoveries are the harder; for now the vileneſſe and hainouſneſſe of the ſinning appears more diſtinctly, and the conſcience works more ſharply and vehemently, and our very graces are the more diſabled.
Aſſuredly, if you will venture to ſinne, you loſe a friend of God, and encouragement in conſcience, and ſtrength in your ſoules; this very conceit that thou ſhouldeſt eaſily make thy peace with God and finde mercy (though thou didſt ſin) I ſay this very conceit will mightily afflict thy ſoul, and aggravate thy tranſgreſſion, when thou beholds thy ſoul in blood for ſinnings; mercy is the moſt ſingular ground of repentance; and nothing ſtings us more for ſinning then this, that we abuſed mercies to invite us: Therefore when ſin tempts thee, reſiſt it, yeeld not to it, ſay thus who would adventure the ſweet mercies of a gracious God, to ſatisfie the luſts of a damnable ſin, and why ſhould I be ſo mad? having health to make my ſelf ſick, to break the bones which yet are whole; to unſettle the peace of my conſcience, to weaken my graces, to diſ-joynt my eſtate: If as now I am, I have much to do; ah, what folly is it to make more woful work for my ſoul? How juſtly may God leave me, who will forſake him for that which I know will diſpleaſe him? and what if he ſhould ri…hteouſly deny me grace to repent, who proudly will abuſe his grace to ſinne? Beloved! let the judgement at all times be thus effectually convinced, and it may prove a ſin…ular me…ns and help againſt particular temptations of ſinne by which … is attained.
3. Be not in the ways of Dominion: great ſinnings … alway prevaile at firſt ſight, but they have a traine … thod to prepare the ſoul, and then on a ſudden they violently ſurpriſe it.
There are theſe methods.
Firſt, perhaps naked motions, the vile heart gives up only a ſhew of a particular ſin, in an imagination our thought preſents the kinds of ſinnin, and ſo falls in again.
Then perhaps a careleſs uſe of our ſenſes, which wandring (without regard) light upon ſome object which fits the former ſinful motions, and ſtrongly inlivens them.
After this active contemplation of theſe ſinful motions, not to deteſt and bewaile them, but to look upon them in an idle way.
After this a meditation of them, which is a more deliberate entertainment of them, which now riſeth to a kind of treaty in the minde, where the ſinful motion craves entertainment, by arguments of profit, or pleaſure on credit, then a darting down to the affections to hearken and delight.
Then upon the next occaſion, an acting of all this ſinful imagination and plot.
Brethren if you love your ſouls take off ſinnes in their entrances, before they gather head; if a man could keep ſinne from pleading, he might, keep himſelf from acting▪ Break the egg, and you need not feare the flying of the bird: Cruſh Simile.ſinne in motion, and it is a clear way to prevent ſin in dominion: The match will never be made, if all treaties be rejected: little motions are the principles of great ſinnes, as ſprings of rivers, and ſparks of flames. Therefore, let us this do, reſiſt motions to ſin as a man ſhould reſiſt the actings of ſin: do not ſay, it is but a thought, Jehues army came after the ſcouts: Great ſinning may attend little and flattered imaginations, he who ſlights inward thoughts, and is careleſs of his outward ſenſes, is in a faire way to become a great ſinner.Sue out your ſtanding by by prayer and faith.
Fourthly, ſue out your ſtanding by prayer and faith: I will tell you two things.
1. That the ſtrongeſt grace cannot free us from the fierceſt aſſaults: even the beſt heart, and moſt eminent Chriſtian is expoſed to the fouleſt and moſt violent temptations of ſin and Satan.
2. That this reſiſting ſtrength which keeps ſin from dominion, is in God, and not in himſelf: As that we become good, is from the goodneſſe of Gods grace; ſo that we prove not bad, is from the greatneſſe of Gods power: no man is able to change his own heart, nor is his heart his own guard.
Therefore under all temptations, be at prayer and faith: Theſe are the two wings of the ſoul, &c. Some victories are beſt had by ſtanding up, but that againſt ſin is ſureſt by kneeling down: O when the heart is much in prayer, it is then moſt in ſtrength; prayer engageth all heaven againſt a corruption: And God hath promiſed to ſubdue iniquities, and that ſin ſhall not have dominion, Rom. 6. 14. Now what he hath promiſed, that he is able to perform, and will if we can pray and believe. We give ſinne the great advantage, when we ſlack our prayers and lay aſide our faith.
It is the wiſeſt art of a tempted ſoul to decline all occaſions, to be under prevailing Ordinances, and to uſe prayer, and exerciſe faith according to the nature, kind and meaſure of ſinful motions and inclinations.