A treatise
of
the dominion of sin and grace;
wherein sin’s reign is discovered, in whom it is, and in whom it is not; how the law supports it; how grace delivers from it, by setting up its dominion in the heart.
For sin shall not have dominion
over you: for ye are not under the law, but under grace. —
By the late pious and learned minister of the gospel,
John Owen, D.D.
London: 1688.
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Three leading inquiries are proposed:— I. Into the nature of this dominion; II. The evidence by which we ascertain whether it exists in us; and III. The reason or ground of the assurance that it shall not have dominion over believers.
I. As to the nature of this dominion, — 1. It is evil and perverse, (1.) as usurped, and (2.) as exercised to evil ends. 2. It implies no force contrary to the human will. 3. It implies that the soul is not under the influence of grace to any extent; and, 4. that it is sensible of the power of sin, ii.
II. As to the evidence of this dominion, — 1. Some features of character are specified which, though seemingly, are not really inconsistent with the dominion of sin. 2. Certain things are mentioned which leave the case doubtful; as when sin takes hold of the imagination, when it prevails in the affections, when there is a neglect of the means by which it is mortified, when a reservation is made in favour of any known sin, and when hardness of heart is manifested, iii. Hardness of heart is specially considered, and distinguished into natural, judicial, and partial or comparative; under the head of partial hardness, there are mentioned, — (1.) Symptoms which, however evil in themselves, are not inconsistent with the existence of grace in the heart; and (2.) Symptoms which are hardly compatible with the reign of grace. And, 3. Incontestable evidences that sin has dominion over the soul are briefly mentioned, iv.
III. The reason of the assurance that sin shall have no more dominion over believers is, that they are “not under the law, but under grace;” because, — whereas, 1. the law gives no strength against sin, 2. confers no spiritual liberty, and, 3. supplies no motives to destroy the power of sin, and, 4. whereas Christ is not in the law, — grace imparts these blessings, and thus enables us to subdue sin, v. Two practical observations are enforced, — 1. The privilege of deliverance from the dominion of sin; and, 2. The importance of securing ourselves against the dominion of sin, and not suffering it to remain long doubtful whether or not we are under it, vi. — Ed.
One of the
great gospel inquiries that a Christian ought to be most critical and
curious in resolving to himself, upon the most impartial examination of his
own heart, concerning his spiritual state and standing in grace, is,
whether he be in the faith or no: which doubt can be resolved but two ways;
— either by faith itself closing with its true objects as offered
in the gospel in its direct act (and so it evidenceth itself,
being the evidence of things not seen, as all the natural senses evidence
themselves by their own acts upon their proper objects, — for he that sees
the sun hath argument enough to himself that he is not blind, but hath a
seeing eye, and faith, therefore, is frequently represented to us by
seeing, as
I call these latter evidences subordinate ones, and additional to that of faith, [and they are] of great use by way of establishment and confirmation unto believers, provided they be not abused to sole resting and reliance upon them, to the great prejudice of our life of faith: for we live by faith (so must all repenting sinners when they have attained to the highest pitch of holiness in this life), and not by sense, no, not even spiritual sense; it is a good handmaid to faith, but no good mistress to it.
Moreover, trials of this nature are often of a marvellous
awakening and convincing nature unto poor secure sinners, formal and
hypocritical professors, for many of them hold true with great
demonstration in the negative:
Now, among disquisitions of this latter nature and use this
is none of the least, whether we are under the dominion of sin or
no. Either we are or are not. If we are, our state is most certainly
dangerous, for such are under the law, and the law hath concluded all under
wrath. If we are not under sin’s dominion, we are in a blessed and happy
estate, being under grace. For these two dominions divide the world, and
every son and daughter of Adam is under one or the other, and none can be
under both at the same time. Now, our being under grace can be no way
better evidenced than by our being in Christ by faith: for he that is so
“is a new creature, is passed from death unto life,” will still be
mortifying sin, the strong man in sin’s dominion being cast out; and
therefore faith is said to be our “victory,” through the supply of all
grace received from Jesus Christ. Indeed it calls for no small spiritual
skill and understanding to pass a right judgment in these matters.
Undoubtedly many are deceived in taking wrong measures to search out these
deep things of God, taking them to belong to the mere faculties and
endowments of a natural man, not considering that they are of the Spirit’s
revelation only. And hence it is that many poor creatures in a bondage
state under the law, and therefore under sin’s dominion, do work like
slaves in the dunghill of their own hearts to find out some natural
religion or moral goodness in themselves to recommend them unto God. But
such recommendation must be under the law, it cannot be under grace; and
therefore such are under the dominion of sin infallibly, as the Israelites
were, which “followed after the law of righteousness, but attained not to
the law of righteousness. Wherefore? Because they sought it not by faith,
but as it were by the works of the law. For they stumbled at that
stumbling-stone,”
Others there are, sincere, broken-hearted believers, [who,]
scared at the rock of presumption on which they see so many
professors wrecked daily, are apt to fall upon the other extreme, and too
wrongfully, to free grace, condemn themselves as being under the dominion
of sin; and therefore censure themselves to be under the law and wrath,
notwithstanding all their seeming faith and holiness, calling that
presumption, and this hypocrisy. Hence, returning to a kind of “spirit of
bondage again to fear,” their faith is shaken by prevailing unbelief, their
peace is broken, and all gospel ordinances rendered ineffectual, as to
their true ends, of profit, edification, and comfort. Hence, though they
are truly under grace, they do not know, or rather, through temptation,
will not acknowledge it; but “go mourning all the day long, because of the
oppression of the enemy.” But I beseech such a poor soul to consider a
little, and not to “receive the grace of God
In treating of which text, this late learned and reverend author hath acted the part of a good workman that rightly divided the word of God (as in all his other writings of the like nature), giving every one their portion as it belongs to them, with so much perspicuity and demonstration, that if, Christian reader, thou wilt afford a little time and pains to read, meditate, dilate, and digest well, the truths here laid before thee, through the blessing of the God of all grace, thou wilt find much satisfaction and real spiritual advantage unto thy soul, either to awaken and recover thee from under the dominion of sin (the dangerous and palpable symptoms thereof being here plainly made manifest), or else to discover thy happy estate in being taken from “under the law,” and brought under the dominion of “grace,” whereby thou mayst assume great encouragement to thyself to proceed more cheerfully in “running the race set before thee.”
It is enough to say that the author hath left his encomium firmly rooted in the minds of all pious and learned men that are acquainted with his writings, polemic or practical; yea, his renown will always be great in after generations among the churches of Christ, and all true lovers of the great truths of the gospel. And that he is the author of this small tract is sufficient to recommend it to thy most serious perusal; taking this assurance, that it was left (among other writings of great value) thus perfected for the press by his own hand, and is now by his worthy relict published for the benefit of others besides herself. I doubt not but thou wilt say that it will answer the several lines that have been drawn in thy heart by sin or grace, “as in water face answereth to face;” and that this may be the effect of thy perusal thereof, in order to thy spiritual and eternal welfare, is the hearty desire and prayer of thy unfeigned well-wisher,
These are said to be the initials of
A treatise
of
the dominion of sin and grace.
For sin shall not have dominion
over you: for ye are not under the law, but under grace.”
The psalmist,
treating with God in prayer about sin, acknowledgeth that there are in all
men unsearchable errors of life, beyond all human understanding or
comprehension, with such daily sins of infirmity as stand in need of
continual cleansing and pardon:
But he speaks immediately of another sort of sins, which,
partly from their nature, or what they are in themselves, and partly from
their operation and power, will certainly prove destructive unto the souls
of men wherever they are:
This is the hinge whereon the whole cause and state of my
soul doth turn: Although I am subject to many sins of various sorts, yet
under them all I can and do maintain my integrity, and covenant uprightness
in walking with God; and where I fail, am kept
This state, therefore, which alone is eternally ruinous unto the souls of men, he deprecates with all earnestness, praying to be kept and preserved from it.
What he there so earnestly prays for, the apostle in the words of the text promiseth unto all believers, by virtue of the grace of Christ Jesus administered in the gospel. Both the prayer of the prophet for himself, and the promise of the apostle in the name of God unto us, do manifest of how great importance this matter is, as we shall declare it to be immediately.
There are some things supposed or included in these words of the apostle. These we must first a little inquire into, without which we cannot well understand the truth itself proposed in them; as, —
1. It is supposed that sin doth still abide in and
dwell with believers; for so is the meaning of the words: “That sin
which is in you shall not have dominion over you;” that
is, none of them who are not sensible of it, who groan not to be delivered
from it, as the apostle doth,
As Scripture and experience concur herein, so a supposition
of it is the only ground of the whole doctrine of evangelical
mortification. That this is a duty, a duty incumbent on believers all
the days of their lives, such a duty as without which they can never
perform any other in a due manner, will not be denied by any, but either
such as are wholly under the power of atheistical blindness, or such as by
the fever of spiritual pride have lost the understanding of their own
miserable condition, and so lie dreaming about absolute perfection. With
neither sort are we at present concerned. Now, the first proper object of
this mortification is this sin that dwells in us. It is the “flesh” which
is to be “mortified,” the “old man” which is to be
2. It is supposed that this sin, which, in the
remainders of it, so abides in believers in various degrees, may
put forth its power in them to obtain victory and dominion over them. It
is first supposed that it hath this dominion in some, that it doth bear
rule over all unbelievers, all that are under the law; and then that it
will strive to do the same in them that believe and are under grace: for,
affirming that it shall not have dominion over us, he grants that it may or
doth contend for it, only it shall not have success, it shall not prevail.
Hence it is said to fight and war in us,
This, therefore, is the general design of sin in all its
actings. These actings are various, according to the variety of lusts in
the minds of men; but its general design in them all is dominion.
Where any one is tempted and seduced of his own lusts, as the apostle James
speaks, be it in a matter never so small or so unusual, the temptation
whereunto may never occur again, the design of sin lies not in the
particular temptation, but to make it a means to obtain dominion over the
soul. And the consideration hereof should keep believers always on their
guard against all the motions of sin, though the matter of them seem but
small, and the occasions of them such as are not like to return; for the
aim and tendency of every one of them is dominion and death, which they
will compass if not stopped in their progress, as the apostle there
declares,
3. There are two ways whereby, in general, sin acts its
power and aims at the obtaining this dominion, and they are the two only
ways whereby any may design or attain an unjust dominion, and they are
deceit and force, both of which I have fully described in
another discourse; See his discourse on Indwelling Sin, vol. vi. — Ed.
These are the two only ways of obtaining an unjust
dominion; and where they are in conjunction they must have a mighty
prevalency,
This dominion of sin is that which we have here security given us against. Though it will abide in us, though it will contend for rule by deceit and force, yet it shall not prevail, it shall not have the dominion.
And this is a case of the highest importance unto us. Our
souls are, and must be, under the rule of some principle or law; and from
this rule our state is determined and denominated. We are either “servants
of sin unto death, or of obedience unto righteousness,”
We shall inquire into three things from the words of this text:— I. What is that dominion of sin which we are freed from and discharged of by grace. II. How we may know whether sin hath the dominion in us or not. III. What is the reason and evidence of the assurance here given us that sin shall not have dominion over us, — namely, because we are “not under the law, but under grace.”
I. As unto the first of these, I shall only recount some such properties of it as will discover its nature in general; the particulars wherein it doth consist will be considered afterward.
1. It is usurped. Sin hath no right to
rule in the souls of men. Men have no power to give sin a right to rule
over them. They may voluntarily enslave themselves unto it; but this gives
sin no right or title. All men have originally another lord, unto whom
they owe all obedience, nor can any thing discharge them from their
allegiance thereunto; and this is the law of God. The apostle
saith, indeed, that “to whom men yield themselves servants to obey, his
servants they are to whom they obey; whether of sin unto death, or of
obedience unto righteousness,”
(1.) The great aggravation of the evil of a state of sin. Men who live therein do voluntarily wrest themselves, what lieth in them, from under the rule of the law of God, and give up themselves to be slaves unto this tyrant. Could it lay any claim to this dominion, had it any title to plead, it were some alleviation of guilt in them that give up themselves unto it. But men “yield themselves” to the slavery of sin, as the apostle speaks; they reject the rule of God’s law, and choose this foreign yoke; which cannot but be an aggravation of their sin and misery. Yet so it is, that the greatest part of men do visibly and openly profess themselves the servants and slaves of sin. They wear its livery and do all its drudgery; yea, they boast themselves in their bondage, and never think themselves so brave and gallant as when, by profane swearing, drunkenness, uncleanness, covetousness, and scoffing at religion, they openly avow the lord whom they serve, the master to whom they do belong. But their “damnation slumbereth not,” whatever they may dream in the meantime.
(2.) Hence it follows that ordinarily all men have a right in themselves to cast off the rule of sin, and to vindicate themselves into liberty. They may, when they will, plead the right and title of the law of God unto the rule of their souls, to the utter exclusion of all pleas and pretences of sin for its power. They have right to say unto it, “Get thee hence; what have I to do any more with idols?”
All men, I say, have this right in themselves, because of the natural allegiance they owe to the law of God; but they have not power of themselves to execute this right, and actually to cast off the yoke of sin: but this is the work of grace. Sin’s dominion is broken only by grace.
I answer briefly three things:—
[1.] No man living neglects the use of this right
to cast off the yoke and dominion of sin because he cannot of
himself make use of it, but merely because he will not. He doth
voluntarily choose to continue under the power of sin, and looks on every
thing as his enemy that would deliver him: “The carnal mind is enmity
against God: for it is not subject unto the law of God, neither indeed can
be,”
[2.] God may justly require that of any which it is in the power of the grace of the gospel to enable them to perform and comply withal; for this is tendered unto them in the preaching of it every day. And although we know not the ways and means of the effectual communication of grace unto the souls of men, yet this is certain, that grace is so tendered in the preaching of the gospel, that none go without it, none are destitute of its aids and assistances, but those alone who, by a free act of their own wills, do refuse and reject it. This is that which the whole cause depends on, “Ye will not come to me that ye might have life;” and this all unbelievers have, or may have, experience of in themselves. They may know, on a due examination of themselves, that they do voluntarily refuse the assistance of grace which is offered for their deliverance: therefore is their destruction of themselves. But, —
[3.] There is a time when men lose even the right
also. He who gave up himself to have his ear bored lost all his claim unto
future liberty; he was not to go out at the year of jubilee: so there is a
time when God judicially gives up men to the rule of sin, to abide
under it forever, so as that they lose all right unto liberty. So he dealt
with many of the idolatrous Gentiles of old,
That you may be warned, take notice that the signs or
symptoms of the approach of such a season, of such an irrecoverable
condition, are, — (1.) A long continuance in the practice of any known sin.
There are bounds to divine patience. The long-suffering of God for a time
waits for repentance,
2. This dominion of sin is evil and perverse, not
only because it is unjust and usurped, but because it is always used and
exercised unto ill ends, unto the hurt and ruin of them over whom
it is. A tyrant, a usurper, may make use of his power and rule for good
ends, for the good of them over whom he rules; but all the ends of the
dominion of sin are evil unto sinners. Sin in its rule will pretend fair,
offer sundry advantages and satisfactions unto their minds. They shall
have wages for their work, pleasure and profit shall come in by it; yea, on
divers pretences, it will promise them eternal rest at the close of all, at
least, that they shall not fail of it by any thing they do in its service.
And by such means it keeps them in security. But the whole real design of
it, that which in all its power it operates towards, is the eternal ruin of
their souls; and this sinners will understand when it is too late,
Secondly, This dominion of sin is not a mere force
against the will and endeavours of them that are under it. Where all the
power and interest of sin consist in putting a force on the mind and soul
by its temptations, there it hath no dominion. It may perplex them, it
doth not rule over them. Where it hath dominion, it hath the force and
power of a law in the wills and minds of them in whom it is. Hereby it
requires obedience of them, and they “yield themselves servants to obey
it,”
Wherefore, unto this dominion of sin there is required
a consent of the will in some measure and degree. The constant
reluctancy and conquering prevalency of the will against it defeats its
title unto rule and dominion, as the apostle declares at large in the next
chapter. The will is the sovereign faculty and power of the soul; whatever
principle acts in it and determines it, that hath the rule.
Notwithstanding
Thirdly, It is required unto this dominion of sin that the soul be not under any other supreme conduct, — that is, of the Spirit of God and of his grace, — by the law. This is that which really hath the sovereign rule in all believers. They are led by the Spirit, guided by the Spirit, acted and ruled by him, and are thereby under the government of God and Christ, and no other. With this the rule of sin is absolutely inconsistent. No man can at once serve these two masters. Grace and sin may be in the same soul at the same time, but they cannot bear rule in the same soul at the same time. The throne is singular, and will admit but of one ruler. Every evidence we have of being under the rule of grace is so that we are not under the dominion of sin.
This, therefore, is the principal way and means which we
have to secure our peace and comfort against the pretences of sin unto the
disquietment of our consciences. Let us endeavour to preserve an
experience of the rule of grace in our hearts,
1. By keeping up a constancy of design in living
to God and after conformity unto Christ, notwithstanding the interposition
of surprisals by temptations and the most urgent solicitations of sin.
This is called “cleaving unto God with purpose of heart,”
2. It doth so by keeping up a constant exercise of
grace in all religious duties, or at least a sincere endeavour that so
it may be. Where sin hath the dominion, it can allow the soul to perform
religious duties, yea, in some cases to abound in them; but it will take
care that divine grace be not exercised in them. Whatever there may be of
delight in duties, or other motions of affection, which light, and gifts,
and afflictions, and superstition, will occasion, there is no exercise of
faith and love in them; this belongs essentially and inseparably
unto the rule of grace. Wherever that bears away, the soul will endeavour
the constant exercise of grace in all its duties, and never be satisfied in
the work done without some sense of it. Where it fails therein, it will
judge itself, and watch against the like surprisals; yea, unless it be in
case of some great temptation, the present sense of the guilt of sin, which
is the highest obstruction against that spiritual boldness which
is required unto the due exercise
If by these means, and the like inseparable operations of grace, we can have an assuring experience that we are under the rule and conduct of it, we may be free in our minds from disturbing apprehensions of the dominion of sin; for both cannot bear sway in the same soul.
Fourthly, It is required hereunto that sin make the soul sensible of its power and rule, at least do that which may do so, unless conscience be utterly seared and hardened, and so “past feeling.” There is no rule or dominion but they are or may be sensible of it who are subject thereunto. And there are two ways whereby sin in its dominion will make them sensible of it in whom it rules:—
1. In repressing and overcoming the efficacy of the convictions of the mind. Those who are under the dominion of sin (as we shall see more immediately) may have light into and conviction of their duty in many things, and this light and conviction they may follow ordinarily, notwithstanding the dominion of sin. As a tyrant will permit his slaves and subjects ordinarily to follow their own occasions, but if what they would do come, either in matter or manner, to interfere with or oppose his interest, he will make them sensible of his power: so sin, where it hath the dominion, if men have light and conviction, will allow them ordinarily and in many things to comply therewithal; it will allow them to pray, to hear the word, to abstain from sundry sins, to perform many duties, as is expressly affirmed in the Scripture of many that were under the power of sin, and we see it in experience. How much work do we see about religion and religious duties, what constant observation of the times and seasons of them, how many duties performed morally good in themselves and useful, by them who on many other accounts do proclaim themselves to be under the dominion of sin! But if the light and conviction of this sort of persons do rise up in opposition unto the principal interest of sin in those lusts and ways wherein it exerciseth its rule, it will make them in whom they are sensible of its power. They that stifle, or shut their eyes against, or cast out of mind, or go directly contrary unto, their convictions, light in such cases will first repine, and then relieve itself with resolutions for other times and seasons; but sin will carry the cause by virtue of its dominion.
Hence two things do follow:—
(1.) A constant repugnancy against sin, from light
in the mind and conviction in the conscience, doth not prove that those in
whom it is are not under the dominion of sin; for until blindness and
hardness do come on men to the uttermost, there will be in them a
(2.) That miserable is their condition whose minds are
ground continually between the conduct of their light with the urgency
of conviction on the one hand, and the rule or dominion of
sin on the other. Wherever light is, it is its due to have the rule
and conduct. It is that art whereby the mind leads itself. For
men to be forced, by the power of their lusts, to act for the most part
against their light, as they do where sin hath the dominion, it is a sad
and deplorable condition. Such persons are said to “rebel against the
light,”
2. Sin will make those in whom it hath dominion sensible of its power, by its continual solicitation of the mind and affections with respect unto that sin or those sins wherein it principally exerciseth its rule. Having possessed the will and inclinations of the mind with the affections, — as it doth wherever its dominion is absolute, — it continually disposeth, inclineth, and stirreth up the mind towards those sins. It will level the bent of the whole soul towards such sins, or the circumstances of them. Nor is there a more pregnant discovery of the rule of sin in any than this, that it habitually engageth the mind and affections unto a constant exercise of themselves about this or that, some sin and evil way or other.
But yet we must add, that notwithstanding these indications
of the ruling power of sin, they are but few in whom it hath this dominion
that are convinced of their state and condition. Many are so under the
power of darkness, of supine sloth and negligence, and are so desperately
wicked, as that they have no sense of this rule of sin. Such are those
described by the apostle,
Wherefore, there are two things hard and difficult in this case:—
1. To convince those in whom sin evidently hath the dominion that such indeed is their state and condition. They will with their utmost endeavour keep off the conviction hereof. Some justify themselves, some excuse themselves, and some will make no inquiry into this matter. It is a rare thing, especially of late, to have any brought under this conviction by the preaching of the word, though it be the case of multitudes that attend unto it.
2. To satisfy some that sin hath not the dominion over them, notwithstanding its restless acting itself in them and warring against their souls; yet unless this can be done, it is impossible they should enjoy solid peace and comfort in this life. And the concernment of the best of believers, whilst they are in this world, doth lie herein; for as they grow in light, spirituality, experience, freedom of mind and humility, the more they love to know of the deceit, activity, and power of the remainders of sin. And although it works not at all, at least not sensibly, in them, towards those sins wherein it reigneth and rageth in others, yet they are able to discern its more subtile, inward, and spiritual actings in the mind and heart, to the weakening of grace, the obstructing of its effectual operations in holy duties, with many indispositions unto stability in the life of God; which fills them with trouble.
II. These
things being thus premised in general concerning the nature of the dominion
of sin, we shall now proceed unto our principal
First, We do not inquire concerning them in whom the reign
of sin is absolute and easily discernible, if not to themselves yet to
others. Such there are who visibly “yield their members instruments of
unrighteousness unto sin,”
Secondly, But there are many in whom the case is dubious and not easily to be determined; for, on the one hand, they may have sundry things in them which may seem repugnant unto the reign of sin, but indeed are not inconsistent with it. All arguments and pleas from them in their vindication may fail them on a trial. And, on the other hand, there may be some in whom the effectual working of sin may be so great and perplexing as to argue that it hath the dominion, when indeed it hath not, but is only a stubborn rebel.
The things of the first sort, which seem destructive of and inconsistent with the dominion of sin, but indeed are not, may be referred to five heads:—
1. Illumination in knowledge and spiritual gifts, with convictions of good and evil, of all known duties and sins. This is that which some men live in a perpetual rebellion against, in one instance or another.
2. A change in the affections, giving a temporary
delight in religious duties, with some constancy in their observation.
This also
3. A performance of many duties, both moral and
evangelical, for the substance of them, and an abstinence, out of
conscience, from many sins. So was it with the young man in the
Gospel, who yet wanted what was necessary to free him from the dominion of
sin,
4. Repentance for sin committed. This is that which most secure themselves by; and a blessed security it is when it is gracious, evangelical, a fruit of faith, comprising the return of the whole soul to God. But there is that which is legal, partial, respecting particular sins only, which is not pleadable in this case. Ahab was no less under the dominion of sin when he had repented him than he was before; and Judas repented him before he hanged himself.
5. Promises and resolutions against sin for the
future. But the goodness of many in these things is “as a morning cloud,
and as the early dew it goeth away,” as it is in the prophet,
Where there is a concurrence of these things in any, they have good hopes, at least, that they are not under the dominion of sin, nor is it easy to convince them that they are; and they may so behave themselves herein as that it is not consistent with Christian charity to pronounce them to be so. Howbeit, the fallacy that is in these things hath been detected by many; and much more is by all required to evidence the sincerity of faith and holiness. No man, therefore, can be acquitted by pleas taken from them, as unto his subjection to the reign of sin.
The things of the second sort, whence arguments may be taken to prove the dominion of sin in any person, which yet will not certainly do it, are those which we shall now examine. And we must observe, —
1. That where sin hath the dominion, it doth indeed rule in the whole soul and all the faculties of it. It is a vicious habit in all of them, corrupting them, in their several natures and powers, with that corruption whereof they are capable:— So in the mind, of darkness and vanity; the will, of spiritual deceit and perverseness; the heart, of stubbornness and sensuality. Sin in its power reaches unto and affects them all. But, —
2. It doth evidence its dominion and is to be tried by its acting in the distinct faculties of the mind, in the frame of the heart, and in the course of the life.
These are those which we shall examine:— first, those which
render the case dubious; and then those that clearly determine it on the
part of sin. I shall not, therefore, at present, give positive evidences
of men’s freedom from the dominion of sin, but only consider
1. When sin hath in any instance possessed the imagination, and thereby engaged the cogitative faculty in its service, it is a dangerous symptom of its rule or dominion. Sin may exercise its rule in the mind, fancy, and imagination, where bodily strength or opportunity gives no advantage for its outward perpetration. In them the desires of sin may be enlarged as hell, and the satisfaction of lust taken in with greediness. Pride, and covetousness, and sensuality, may reign and rage in the mind by corrupt imaginations, when their outward exercise is shut up by circumstances of life.
The first way whereby sin acts itself, or coins its motions
and inclinations into acts, is by the imagination,
The imaginations intended are the fixing of the mind on
the objects of sin or sinful objects, by continual thoughts, with
delight and complacency. They are the mind’s purveying for the
satisfaction of the flesh in the lusts thereof,
This is the first and proper effect of that vanity of
mind whereby the soul is alienated from the life of God. The mind
being turned off from its proper object, with a dislike of it, applies
itself by its thoughts and imaginations unto the pleasures and advantages
of sin, seeking in vain to recover the rest and satisfaction which they
have forsaken in God himself: “They follow after lying vanities, and
forsake their own mercies,”
And there are three evils with respect whereunto sin doth exercise its reigning power in the imagination in an especial manner:—
(1.) Pride, self-elation, desire of power and
greatness. It is affirmed of the prince of Tyrus, that he said “he
was a god, and sat in the seat of God,”
(2.) Sensuality and uncleanness of life. It is
said of some that they have “eyes full of adultery,” and that they “cannot
cease from sin,”
(3.) Unbelief, distrust, and hard thoughts of God, are of the same kind. These will sometimes so possess the imaginations of men as to keep them off from all delight in God, to put them on contrivances of fleeing from him; which is a peculiar case, not here to be spoken unto.
In these and the like ways may sin exercise its dominion in
the soul by the mind and its imagination. It may do so when no
demonstration is made of it in the outward conversation; for by this means
the minds of men are defiled, and then nothing is clean, all things are
impure unto them,
But yet all failing and sin in this kind doth not prove
absolutely that sin hath the dominion in the mind that it had before.
Something
(1.) This is no evidence of the dominion of sin, where it
is occasional, arising from the prevalency of some present
temptation. Take an instance in the case of David. I no way doubt but
that in his temptation with Bathsheba, his mind was possessed with defiling
imaginations. Wherefore, on his repentance, he not only prays for the
forgiveness of his sin, but cries out with all fervency that God would
“create a clean heart in him,”
If it be inquired how the mind may be freed and cleared of
these perplexing, defiling imaginations, which arise from the urgency of
some present temptation, — suppose about earthly affairs, or the like, — I
say it will never be done by the most strict watch and resolution against
them, nor by the most resolute rejection of them. They will return with
new violence and new presences, though the soul hath promised itself a
thousand times that so they should not do. There is but one way for the
cure of this distemper, and this is a thorough mortification of the lust
that feeds them and is fed by them. It is to no purpose to shake off the
fruit in this case unless we dig up the root. Every temptation designs the
satisfaction of some lust of the flesh or of the mind. These evil thoughts
and imaginations are the working of the temptation in the mind. There is
no riddance of them, no conquest to be obtained over them, but by subduing
the temptation; and no subduing the temptation but by the mortification of
the lust whose satisfaction it is designed unto. This course the apostle
directs unto,
For want of the wisdom and knowledge hereof, or for want of its practice, through a secret unwillingness to come up unto a full mortification of sin, some are galled and perplexed, yea, and defiled, with foolish and vain imaginations all their days; and although they prove not the dominion of sin, yet they will deprive the soul of that peace and comfort which otherwise it might enjoy.
But yet there is much spiritual skill and diligence required to discover what is the true root and spring of the foolish imaginations that may at any time possess the mind; for they lie deep in the heart, that heart which is deep and deceitful, and so are not easily discoverable. There are many other pretences of them. They do not directly bespeak that pride or those unclean lusts which they proceed from, but they make many other pretences and feign other ends; but the soul that is watchful and diligent may trace them to their original. And if such thoughts are strictly examined at any time, what is their design, whose work they do, what makes them so busy in the mind, they will confess the truth, both whence they came and what it is they aim at. Then is the mind guided unto its duty; which is the extermination of the lust which they would make provision for.
(2.) Such imaginations are no evidence of the dominion of
sin, in what degree soever they are, where they are afflictive,
where they are a burden unto the soul, which it groans under and would be
delivered from. There is a full account given by the apostle of the
conflict between indwelling sin and grace,
(3.) They are not proofs of the dominion of sin when there
is a prevalent detestation of the lust from whence they proceed,
and whose promotion they design, maintained in the heart and mind. I
confess, sometimes this cannot be discovered. And all such various
imaginations are but mere effects of the incurable vanity and instability
of our minds, for these administer continual occasion unto random thoughts;
but, for the most part (as we observed before), they are employed in the
service of some lust, and tend unto the satisfaction of it. They are that
which is prohibited by the apostle:
(4.) Sometimes evil thoughts are the immediate injections of Satan, and they are on many accounts most terrible unto the soul. Usually, for the matter of them, they are dreadful, and ofttimes blasphemous; and as unto the manner of their entrance into the mind, it is, for the most part, surprising, furious, and irresistible. From such thoughts many have concluded themselves to be absolutely under the power of sin and Satan. But they are by certain rules and infallible signs discoverable from whence they do proceed; and on that discovery all pretences unto the dominion of sin in them must disappear.
And this is the first case, which renders the question dubious whether sin have the dominion in us or no.
2. It is a sign of the dominion of sin, when, in any
instance, it hath a prevalency in our affections; yea, they are
the throne of sin, where it acts its power. But this case of the
affections I have handled so at large in my discourse of Spiritual-mindedness, See the
preceding treatise in this volume. — Ed.
This is certain, that where sin hath the prevalency and
predominancy in our affections, there it hath the dominion in the whole
soul. The rule is given us unto this purpose,
It were endless to give instances of this power of sin in and over the affections of men. Self-love, love of the world, delight in things sensual, an over-valuation of relations and enjoyments, with sundry other things of an alike nature, will easily evidence it. And to resolve the case under consideration, we may observe, —
(1.) That the prevalency of sin in the affections, so far
as to be a symptom of its dominion, is discernible unto the least beam of
spiritual light, with a diligent searching into and judgment of ourselves.
If it be so with any that they know it not, nor will be convinced of it (as
it is with many), I know not what can free them from being under the reign
of sin. And we see it so every day. Men all whose ways and actions
proclaim that they are acted in all things by an inordinate love of the
world and self, yet find nothing amiss in themselves, nothing that they do
not approve of, unless it be that their desires are not satisfied according
to their expectations. All the commands we have in the Scripture for
self-searching, trial, and examination; all the rules that are given us
unto that end; all the warnings we have of the deceitfulness of sin and of
our own hearts, — are given us to prevent this evil of shutting our eyes
against the prevalent corruption and disorder of our affections. And the
issue of all our endeavours in this kind is in the appeal of David to God
himself,
(2.) When men have convictions of the irregularity and
disorder of their affections, yet are resolved to continue in the state
wherein they are without the correction and amendment of them, because of
some advantage and satisfaction which they receive in their present state,
they seem to be under the dominion of sin. So is it with those mentioned,
This, then, is the sole safe rule in this case: Whatever
hold sin
3. It is a dangerous sign of the dominion of sin, when, after a conviction of their necessity, it prevaileth unto a neglect of those ways and duties which are peculiarly suited, directed, and ordained, unto its mortification and destruction. This may be cleared in some particulars:—
(1.) Mortification of sin is the constant duty of all believers, of all who would not have sin have dominion over them. Where mortification is sincere, there is no dominion of sin; and where there is no mortification, there sin doth reign.
(2.) There are some graces and duties that are peculiarly suited and ordained unto this end, that by them and their agency the work of mortification may be carried on constantly in our souls. What they are, or some of them, we shall see immediately.
(3.) When sin puts forth its power in any especial lust, or in a strong inclination unto any actual sin, then it is the duty of the soul to make diligent application of those graces and duties which are specifical and proper unto its mortification.
(4.) When men have had a conviction of these duties, and
have attended unto them according to that conviction, if sin prevail in
them to a neglect or relinquishment of those duties as unto their
performance, or as unto their application unto the mortification of sin, it
is a dangerous sign that sin hath dominion in them. And I distinguish
between these things, — namely, a neglect of such duties as unto their
performance, and a neglect of the application of them unto the
mortification of sin; for men may on other accounts continue the observance
of them, or some of them, and yet not apply them unto
The meaning of the assertion being stated, I shall now name some of those graces and duties upon whose omission and neglect sin may prevail, as unto an application of them unto the mortification of any sin:—
The first is, the daily exercise of faith on
Christ as crucified. This is the great fundamental means of the
mortification of sin in general, and which we ought to apply unto every
particular instance of it. This the apostle discourseth at large,
[1.] Looking unto him as such will beget holy
mourning in us:
[2.] It is effectual unto the same end by the way of a
powerful motive, as that which calls and leads unto conformity to him.
This is pressed by the apostle,
[3.] Faith herein gives us communion with him in his death,
and unites the soul unto it in its efficacy. Hence we are said to be
“buried with him into death,” and to be “planted together in the likeness
of his death,”
This, therefore, is the first grace and duty which we ought to attend unto for the mortification of sin. But where sin hath that interest and power in the mind as to take it off from this exercise of faith, to prevent or obstruct it, as it will do, so as that it shall not dare to think or meditate on Christ crucified, because of the inconsistency of such thoughts with an indulgence unto any lust, it is to be feared that sin is in the throne.
If it be thus with any; if they have not yet made use of this way and means for the mortification of sin; or if, being convinced of it, they have been for any season driven or withheld from the exercise of faith herein, — I have nothing to offer to free them from this evidence of the reign of sin, but only that they would speedily and carefully address themselves unto their duty herein; and if they prevail on themselves unto it, it will bring in its own evidence of their freedom.
Some, it may be, will say that indeed they are “unskilful”
in this “word of righteousness,” as some are,
I easily believe that some may say so, yea, ought to say
so, if they would speak their minds; for the spiritual wisdom of faith is
required hereunto, but “all men have not faith.” On the loss of this
wisdom, the Papists have invented another way to supply the whole exercise
Secondly, Another duty necessary unto this end is continual prayer, and this is to be considered as unto its application to the prevalency of any particular lust wherein sin doth in a peculiar manner exert its power. This is the great ordinance of God for its mortification; for, —
[1.] Hereby we obtain spiritual aids and supplies of
strength against it. We are not more necessarily and fervently to pray
that sin may be pardoned as to its guilt, than we are that it may
be subdued as to its power. He who is negligent in the latter is
never in good earnest in the former. The pressures and troubles which we
receive from the power of sin are as pungent on the mind as those from its
guilt are on the conscience. Mere pardon of sin will never give peace unto
a soul, though it can have none without it. It must be mortified also, or
we can have no spiritual rest. Now, this is the work of prayer, — namely,
to seek and obtain such supplies of mortifying, sanctifying grace, as
whereby the power of sin may be broken, its strength abated, its root
withered, its life destroyed, and so the whole old man crucified. That
which was the apostle’s request for the Thessalonians is the daily prayer
of all believers for themselves,
[3.] It is the soul’s immediate conflict against the power of sin. Sin in it is formally considered as the soul’s enemy, which fights against it. In prayer the soul sets itself to grapple with it, to wound, kill, and destroy. It is that whereby it applies all its spiritual engines unto its utter ruin; herein it exerciseth a gracious abhorrency of it, a clear self-condemnation on the account of it; and engageth faith on all the promises of God for its conquest and destruction.
It is hence evident that if sin hath prevailed in the mind unto a negligence of this duty, either in general or as unto the effectual application of it unto any especial case where it exerts its power, it is an ill symptom of the dominion of sin in the soul.
It is certain that unmortified sin, sin indulged unto, will
gradually work out all due regard unto this duty of prayer, and alienate
the mind from it, either as unto the matter or manner of its performance.
We see this exemplified every day in apostate professors. They have had a
gift of prayer, and were constant in the exercise of it; but the love of
sin and living in it hath devoured their gift, and wholly taken off their
minds from the duty itself: which is the proper character of hypocrites
“Will he delight himself in the Almighty? will he always call upon God?”
Now, because sin useth great deceit herein, in a gradual
progress for attaining its end, and thereby securing its dominion, we may,
in a way of warning or caution, take notice of some of its steps, that the
entrance of it may be opposed: for as the “entrance of God’s word giveth
light,”
1st. It will produce in the mind an unreadiness
unto this duty in its proper seasons. The heart should always rejoice
in the approach of such seasons, because of the delight in God which it
hath in them. To rejoice and be glad in all our approaches unto God is
Herein, then, lies a great part of our wisdom in obviating the power of sin in us: Let us keep our hearts continually in a gracious disposition and readiness for this duty, in all its proper seasons. If you lose this ground, you will yet go more backwards continually. Know, therefore, that there is no more effectual preservative of the soul from the power of sin than a gracious readiness for and disposition unto this duty in private and public, according to its proper seasons.
2dly. In its progress, unto unreadiness it will add unwillingness; for the mind prepossessed by sin finds it directly contrary unto its present interest, disposition, and inclination. There is nothing in it but what troubles and disquiets them; as he said of the prophet who was not willing to hear him any more, it speaks not good but evil of them continually. Hence a secret unwillingness prevails in the mind, and an aversation from a serious engagement in it; and the attendance of such persons to it is as if they were under a force, in a compliance with custom and convictions.
3dly. Sin will at length prevail unto a total
neglect of this duty. This is an observation confirmed by long
experience: If prayer do not constantly endeavour the ruin of sin, sin will
ruin prayer, and utterly alienate the soul from it. This is the way of
backsliders in heart; as they grow in sin they decay in prayer, until they
are weary of it and utterly relinquish it. So they speak,
Now, when I place this as an effect of the prevalency of
sin, — namely, a relinquishment of the duty of prayer, — I do not intend
that persons do wholly and absolutely, or as to all ways of it, public and
private, and all seasons or occasions of it, give it over utterly. Few
rise to that profligacy in sin, unto such desperate resolution against God.
It may be they will still attend unto the stated seasons of prayer in
families or public assemblies, at least drawing near to God with
But such a relinquishment of this duty, as unto the end
mentioned, as is habitual, and renders the soul secure under it, is
intended; for there may, through the power of temptation, be a prevalency
of this evil in believers for a season. So God complains of his people,
Thus it may be with some over whom sin hath not the dominion; yet ought the first entrance of it to be diligently watched against, as that which tends unto the danger and ruin of the soul.
Thirdly, Constant self-abasement,
condemnation, and abhorrency, is another duty that is directly opposed unto
the interest and rule of sin in the soul. No frame of mind is a better
antidote against the poison of sin. “He that walketh humbly walketh
surely.”
One of the first things that sin doth when it aims at dominion is the destruction of this frame of mind; and when it actually hath the rule, it will not suffer it to enter. It makes men careless and regardless of this matter, yea, bold, presumptuous, and fearless; it will obstruct all the entrance into the mind of such self-reflections and considerations as lead unto this frame; it will represent them either as needless or unseasonable, or make the mind afraid of them, as things which tend unto its disquietment and disturbance without any advantage. If it prevail herein, it makes way for the security of its own dominion. Nothing is more watched against than a proud, regardless, senseless, secure frame of heart, by them who are under the rule of grace.
4. A reserve for any one known sin, against the light and efficacy of convictions, is an argument of the dominion of sin. So was it in the case of Naaman. He would do all other things, but put in an exception for that whereon his honour and profit did depend. Where there is sincerity in conviction, it extends itself unto all sins; for it is of sin as sin, and so of every known sin equally, that hath the nature of sin in it. And to be true to convictions is the life of sincerity. If men can make a choice of what they will except and reserve, notwithstanding their being convinced of its evil, it is from the ruling power of sin. Pleas in the mind in the behalf of any sin, that is, for a continuance in it, prevalent thereunto, ruin all sincerity. It may be the pretence is that it is but a little one, of no great moment, and that which shall be compensated with other duties of obedience; or it shall be retained only until a fitter season for its relinquishment; or men may be blinded after conviction to dispute again whether what they would abide in be sinful or no, as is the case frequently with respect unto covetousness, pride, and conformity to the world. It is a dreadful effect of the ruling power of sin. Whatever impeacheth the universality of obedience in one thing overthrows its sincerity in all things.
5. Hardness of heart, so frequently mentioned and
complained of
Hardness of heart is either total and absolute, or partial and comparative only.
Total hardness is either natural and universal, or judiciary in some particular individuals.
Natural hardness is the blindness or obstinacy of
the heart in sin by nature, which is not to be cured by the use or
application of any outward means: “Hardness and impenitent heart,”
Judiciary hardness is either immediately from God, or it is by the devil through his permission.
In the first way, God is frequently said to harden the
hearts of men in their sins and unto their ruin; as he did with Pharaoh,
1. That it is the severest of divine punishments in this
world. 2. That therefore it is not executed but towards those that are
habitually wicked, and so do of choice harden themselves in their sins,
Where any are thus hardened, there is no question about the
Secondly, There is a judiciary hardness which Satan,
through God’s permission, brings on men,
But there is a hardness of heart that is indeed but partial and comparative, whatever appearance it may make of that which is total and absolute; whence the inquiry ariseth whether it be an evidence of the dominion of sin or no.
There is a hardness of heart which is known and lamented by
them in whom it is. Hereof the church complains,
1. Want of readiness to receive divine impressions from
the word of God. When the heart is soft and tender, it is also humble
and contrite, and ready to tremble at the word of God. So it is said of
Josiah that “his heart was tender,” and “he humbled himself before the
Lord,” when he heard his word,
2. There belongs unto it an [un]affectedness with the
guilt of sin, as unto the sorrow and repentance that it doth require.
There is none in whom there is any spark of saving grace but hath a
gracious sorrow for sin, in some degree or other. But there is a
proportion required between sin and sorrow. Great sins require great
sorrows, as Peter, on his great sin, “wept bitterly;” and all especial
aggravations of sin require an especial sense of them. This the soul finds
not in itself. It bears the thoughts of sin and the rebukes of conscience
without any great concussion or remorse; it can pass over the charge of sin
without relenting, mourning, dissolving in sighs and tears; and it cannot
but say sometimes thereon that its heart is
3. Of the same kind, in its measure, is unaffectedness
with the sins of others among whom we live, or in whom we are
concerned. To mourn for the sins of others is a duty highly approved of
God,
4. Want of a due sense of indications of divine displeasure is another instance of this hardness of heart. God doth ofttimes give signs and tokens hereof, whether as unto the public state of the church in the world, or as unto our own persons, in afflictions and chastisements. In the seasons hereof he expects that our hearts should be soft and tender, ready to receive impressions of his anger, and pliable therein unto his mind and will. There are none whom at such a time he doth more abhor than those who are stout-hearted, little regarding him or the operation of his hands. This in some measure may be in believers, and they may be sensible of it, to their sorrow and humiliation.
These things, and many more of the like nature, proceed from hardness of heart, or the remainder of our hardness by nature, and are great promoters of the interest of sin in us. But where any persons are sensible of this frame, where they are humbled for it, where they mourn under, and cry out for its removal, it is so far from being an evidence of the dominion of sin over them in whom it is, that it is an eminent sign of the contrary, — namely, that the ruling power of sin is certainly broken and destroyed in the soul.
But there are other instances of hardness of heart, which
have
1. Security and senselessness under the guilt of great actual sins. I do not say this is, or can at any time be, absolute in any believer; but such it may be as whereon men may go on at their old pace of duties and profession, though without any peculiar humiliation, albeit they are under the provoking guilt of some known sin, with its aggravations. It will recur upon their minds, and conscience, unless it be seared, will treat with them about it; but they pass it over, as that which they had rather forget and wear out of their minds than bring things unto their proper issue by particular repentance. So it seems to have been with David after his sin with Bathsheba. I doubt not but that before the message of God to him by Nathan, he had unpleasing thoughts of what he had done; but there are not the least footsteps in the story or any of his prayers that he laid it seriously to heart and was humbled for it before. This was a great hardness of heart; and we know how difficult his recovery from it was. He was saved, but as through fire. And where it is so with any one that hath been overtaken with any great sin, as drunkenness or other folly, that he strives to wear it out, to pass it over, to forget it, or give himself countenance from any reasoning or consideration against the especial sense of it and humiliation for it, he can, during that state and frame, have no solid evidence that sin hath not the dominion in him. And let such sinners be warned who have so passed over former sins until they have utterly lost all sense of them, or are under such a frame at present, that they recall things to another account, and suffer no such sin to pass without a peculiar humiliation, or, whatever be the final issue of things with them, they can have no solid ground of spiritual peace in this world.
2. There is such a dangerous hardness of heart, where
the guilt of one sin makes not the soul watchful against another of
another sort. Wherever the heart is tender, upon a surprisal into
sin, it will not only watch against the returns thereof or relapses into
it, but will be made diligent, heedful, and careful against all other sins
whatever. So is it with all that walk humbly under a sense of sin. But
when men [are] in such a state [they] are careless, bold, and negligent, so
as that if they repeat not the same sin, they are easily hurried into
others. Thus was it with Asa. He was “wroth with the seer” that came unto
him with a divine message, and smote him, “and put him in a prison house,
for he was in a rage,”
3. When men fall into such unspiritual frames, such deadness and decays, as from which they are not recoverable by the ordinary means of grace, it is a certain evidence of hardness of heart and the prevalency of sin therein. It is so, whether this be the fault of churches or of particular persons. The preaching of the word is the especial divine ordinance for the healing and recovery of backsliders in heart or life. Where this will not effect it in any, but they will go on frowardly in the ways of their own hearts, unless God take some extraordinary course with them, they are on the brink of ruin, and live on sovereign grace alone.
Thus was it with David. After his great sin, there is no doubt but he attended unto all ordinances of divine worship, which are the ordinary means of the preservation and recovery of sinners from their backslidings. Howbeit they had not this effect upon him. He lived impenitently in his sin, until God was pleased to use extraordinary means, in the especial message of Nathan and the death of his child, for his awakening and recovery.
And thus God will deal sometimes with churches and persons.
Where ordinary means for their recovery will not effect it, he will by
sovereign grace, and it may be by a concurrence of extraordinary
providences, heal, revive, and save them. So he promiseth to do,
But where this is trusted unto, in the neglect of the ordinary means of healing, seeing there is no direct promise of it, but it is a case reserved unto absolute sovereignty, the end may be bitterness and sorrow.
And let them take heed who are under this frame; for
although God may deliver them, yet it will be by “terrible things,” as
I fear this is the present case of many churches and professors at this day. It is evident that they are fallen under many spiritual decays; neither have the ordinary means of grace, repentance, and humiliation, though backed with various providential warnings, been efficacious to their recovery. It is greatly to be feared that God will use some severe dispensation in terrible things towards them for their awakening, or, which is more dreadful, withdraw his presence from them.
4. Of the same nature it is, and argues no small power of this evil, when men satisfy and please themselves in an unmortified, unfruitful profession; a severe symptom of the dominion of sin. And there are three things that manifest the consistency of such a profession with hardness of heart, or are fruits of it therein:—
(1.) A neglect of the principal duties of it. Such are mortification in themselves, and usefulness or fruitfulness towards others. A deficiency and neglect in these things are evident amongst many that profess religion. It doth not appear that in any thing they seriously endeavour the mortification of their lusts, their pride, their passion, their love of the world, their inordinate desires and sensual appetites. They either indulge unto them all, or at least they maintain not a constant conflict against them. And as unto usefulness in the fruits of righteousness, which are to the praise of God by Jesus Christ, or those good works which are the evidence of a living faith, they are openly barren in them. Now, whereas these are the principal dictates of that religion which they do profess, their neglect of them, their deficiency in them, proceed from a hardness of heart, overpowering their light and convictions. And what shall long, in such a case, stop sin out of the throne? Self-pleasing and satisfaction in such a profession argues a very dangerous state and habit of mind. Sin may have a full dominion under such a profession.
(2.) The admission of an habitual formality into the
performance of religious duties is of the same nature. In some the
power of sin, as we observed before, prevails unto the neglect and omission
of such duties. Others continue the observation [of them], but are so
formal and lifeless in them, so careless as unto the exerting or exercise
of grace in them, as gives an uncontrollable evidence of the power of sin
and a spiritual senselessness of heart. There is nothing that the
Scripture doth more frequently and severely condemn, and give as a
character of hypocrites, than a diligent attendance unto a multiplication
of duties whilst the heart is not spiritually engaged in them. For this
cause the Lord Christ threatened the utter rejection of the lukewarm
(3.) When men grow senseless under the dispensation of the word, and do not at all profit by it. The general ends of preaching the word unto believers are:— [1.] The increase of spiritual light, knowledge, and understanding, in them; [2.] The growth of grace, enabling to obedience; [3.] Holy excitation of grace, by impressions of its power in the communication of the mind, will, love, and grace of God, unto our souls; — which is attended with, [4.] An impression on the affections, renewing and making them more holy and heavenly continually; with, [5.] Direction and administration of spiritual strength against temptations and corruptions; and, [6.] Fruitfulness in the works and duties of obedience.
Where men can abide under the dispensation of the word
without any of these effects on their minds, consciences, or lives, they
are greatly hardened by the deceitfulness of sin, as in
Where this is the state of the minds of men, where this
hardness is thus prevalent in them, I do not, no man can, give them
assurance that sin hath not the dominion in them; but because all these
things are capable of various degrees, it may not be concluded absolutely
from any or all of them, in any degree, that so it is. But this we may
safely conclude, — 1. That it is impossible for any man in whom
Thus far have we proceeded in the inquiry, whether sin hath
the dominion in us or no. There are on the other side many evidences of
the rule of grace, sufficient to discard the pleas and pretences of sin
unto the throne; but the consideration of them is not my present design. I
have only examined the pleas of sin which render the inquiry difficult and
the case dubious; and they arise all from the actings of sin in us as it
fights against the soul, which is its proper and constant work,
But, on the other hand, there are uncontrollable evidences of the dominion of sin in men, some whereof I shall mention, and only mention, because they need neither proof nor illustration:—
1. It is so where sin hath possessed the will. And it hath
possessed the will when there are no restraints from sinning taken from its
nature, but from its consequents only. 2. When men proclaim their sins and
hide them not, — when they boast in them and of them, as it is with
multitudes; or, 3. Approve of themselves in any known sin, without renewed
repentance, as drunkenness, uncleanness, swearing, and the like; or, 4.
Live in the neglect of religious duties in their closets and families,
whence all their public attendance unto them is but hypocrisy; or, 5. Have
an enmity to true holiness and the power of godliness; or, 6. Are visible
apostates from profession, especially if they add, as is usual, persecution
to their apostasy; or, 7. Are ignorant of the sanctifying principles of the
gospel and Christian religion; or, 8. Are despisers of the means of
conversion; or, 9. Live in security under open providential warnings and
calls to repentance; or, 10. Are enemies in their minds unto the true
interest of Christ in the world. Where these things and the like are
found, there is no question what it is that hath
III. And thus much hath been spoken unto the second thing proposed at the entrance of this discourse, — namely, an inquiry, Whether sin have the dominion in any of us or no. I proceed unto that which offers itself from the words, in the third place: What is the assurance given us, and what are the grounds of it, that sin shall not have dominion over us; which lies in this, that we are “not under the law, but under grace.”
Where men are engaged in a constant conflict against sin; where they look upon it and judge it their chiefest enemy, which contends with them for their souls and their eternal ruin; where they have experience of its power and deceit, and through the efficacy of them have been often shaken in their peace and comfort; where they have been ready to despond, and say they shall one day perish under their powers, — it is a gospel word, a word of good tidings, that gives them assurance that it shall never have dominion over them.
The ground of this assurance is, that believers are “not under the law, but under grace.” And the force of this reason we may manifest in some few instances:—
First, The law giveth no strength against sin unto them that are under it, but grace doth. Sin will neither be cast nor kept out of its throne, but by a spiritual power and strength in the soul to oppose, conquer, and dethrone it. Where it is not conquered it will reign; and conquered it will not be without a mighty prevailing power: this the law will not, cannot give.
The law is taken two ways:— 1. For the whole revelation of
the mind and will of God in the Old Testament. In this sense it had grace
in it, and so did give both life, and light, and strength against sin, as
the psalmist declares,
In this sense the law was never ordained of God to convey
grace or spiritual strength unto the souls of men; had it been so, the
promise and the gospel had been needless: “If there had been a law given
which could have given life, verily righteousness should have been by the
law,”
This law falls under a double consideration, but in neither of them was designed to give power or strength against sin:—
1. As it was given unto mankind in the state of innocency; and it did then absolutely and exactly declare the whole duty of man, whatever God in his wisdom and holiness did require of us. It was God’s ruling of man according to the principle of the righteousness wherein he was created. But it gave no new aids against sin; nor was there any need that so it should do. It was not the ordinance of God to administer new or more grace unto man, but to rule and govern him according to what he had received; and this it continueth to do forever. It claims and continues a rule over all men, according to what they had and what they have; but it never had power to bar the entrance of sin, nor to cast it out when it is once enthroned.
2. As it was renewed and enjoined unto the church of Israel on Mount Sinai, and with them unto all that would join themselves unto the Lord out of the nations of the world. Yet neither was it then, nor as such, designed unto any such end as to destroy or dethrone sin by an administration of spiritual strength and grace. It had some new ends given then unto it, which it had not in its original constitution, the principal whereof was to drive men to the promise, and Christ therein; and this it doth by all the acts and powers of it on the souls of men. As it discovers sin, as it irritates and provokes it by its severity, as it judgeth and condemneth it, as it denounceth a curse on sinners, it drives unto this end; for this was added of grace in the renovation of it, this new end was given unto it. In itself it hath nothing to do with sinners, but to judge, curse, and condemn them.
Wherefore, those who are “under the law” are under the dominion of sin. “The law is holy,” but it cannot make them holy who have made themselves unholy; it is “just,” but it cannot make them so, — it cannot justify them whom it doth condemn; it is “good,” but can do them no good, as unto their deliverance from the power of sin. God hath not appointed it unto that end. Sin will never be dethroned by it; it will not give place unto the law, neither in its title nor its power.
Those who are under the law will at some seasons endeavour to shake off the yoke of sin, and resolve to be no longer under its power; as, —
1. When the law presseth on their consciences, perplexing
and disquieting them. The commandment comes home unto them, sin reviveth,
and they die,
2. They will do the same under surprisals with sickness,
pain, dangers, or death itself. Then they will cry, and pray, and promise
to reform, and set about it, as they suppose, in good earnest. This case
is fully exemplified,
3. The same effect is produced in many by the preaching of
the word. Some arrow of conviction is fastened in their minds, whereon
their former ways displease them, and they judge it is better for them to
change the course of their lives, and to relinquish the service of sin.
These resolutions for the most part abide with them according to the
society which they have or fall into. Good society
4. Sometimes merciful, endearing providences will have the same effect on the minds of men not obdurate in sin. Such are deliverances from imminent dangers, sparing the lives of near relations, and the like.
In such seasons, men under the law will attend unto their convictions, and endeavour for a while to shake off the yoke of sin. They will attend unto what the law saith, under whose power they are, and endeavour a compliance therewith; many duties shall be performed, and many evils abstained from, in order to the quitting themselves of sin’s dominion. But, alas! the law cannot enable them hereunto, — it cannot give them life and strength to go through with what their convictions press them unto; therefore, after a while they begin to faint and wax weary in their progress, and at length give quite over. It may be they may break off from some great sins in particular, but shake off the whole dominion of sin they cannot.
It is otherwise with them that are “under grace.” Sin shall not have dominion over them; strength shall be administered unto them to dethrone it.
“Grace” is a word of various acceptations in the Scripture.
As we are here said to be under it, and as it is opposed unto the law, it
is used or taken for the gospel, as it is the instrument of God for the
communication of himself and his grace by Jesus Christ unto those that do
believe, with that state of acceptation with himself which they are brought
into thereby,
But the inquiry hereon is, how it follows from hence that sin shall not have dominion over us, that sin cannot extend its territories and rule into that state, and in what sense this is affirmed.
1. Is it that there shall be no sin in them any more? Even
this is true in some sense. Sin as unto its condemning power hath no place
in this state,
2. Is it that sin, though it abides, yet it shall not fight or contend for dominion in us? That this is otherwise we have before declared. Scripture and the universal experience of all that believe do testify the contrary; so doth the assurance here given us that it shall not obtain that dominion: for if it did not contend for it, there could be no grace in this promise, — there is none in deliverance from that whereof we are in no danger.
But the assurance here given is built on other
considerations; whereof the first is, that the gospel is the means ordained
and instrument used by God for the communication of spiritual strength unto
them that believe, for the dethroning of sin. It is the “power of God unto
salvation,”
This, then, is the present case supposed and determined by the apostle: “You that are believers are all of you conflicting with sin. You find it always restless and disquieting, sometimes strong and powerful. When it is in conjunction with any urgent temptation, you are afraid it will utterly prevail over you, to the ruin of your souls. Hence you are wearied with it, groan under it, and cry out for deliverance from it.” All these things the apostle at large insists on in this and the next chapter. “But now,” saith he, “be of good comfort; notwithstanding all these things, and all your fears upon them, sin shall not prevail, it shall not have the dominion, it shall never ruin your souls.” But what ground have we for this hope? what assurance of this success? “This you have,” saith the apostle, “ ‘Ye are not under the law, but under grace;’ or the rule of the grace of God in Christ Jesus, administered in the gospel.” But how doth this give relief? “Why, it is the ordinance, the instrument of God, which he will use unto this end — namely, the communication of such supplies of grace and spiritual strength as shall eternally defeat the dominion of sin.”
This is one principal difference between the law and the
gospel,
Hereon then depends, in the first place, the assurance of the apostle’s assertion, that “sin shall not have dominion over us,” because we are “under grace.” We are in such a state as wherein we have supplies in readiness to defeat all the attempts of sin for rule and dominion in us.
But some may say hereon, they greatly fear they are not in this state, for they do not find such supplies of spiritual strength and grace as to give them a conquest over sin. They are still perplexed with it, and it is ready to invade the throne in their minds, if it be not already possessed of it. Wherefore they fear lest they are strangers from the grace of the gospel.
In answer hereunto the things ensuing are proposed:—
1. Remember what hath been declared concerning the dominion of sin. If it be not known what it is and wherein it doth consist, as some may please themselves whilst their condition is deplorable (as it is with the most), so others may be perplexed in their minds without just cause. A clear distinction between the rebellion of sin and the dominion of sin is a great advantage unto spiritual peace.
2. Consider the end for which aids of grace are granted
and communicated by the gospel. Now, this is not that sin may at once
be utterly destroyed and consumed in us, that it should have no being,
motion, or power in us any more. This work is reserved for glory, in the
full redemption of body and soul, which we here do but groan after. But it
is given unto us for this end, that sin may be so crucified and mortified
in us, — that is, so gradually weakened and destroyed, — as that it shall
not ruin spiritual life in us, or obstruct its necessary acting in duties,
and for prevalency against such sins as would
3. Live in the faith of this sacred truth, and ever
keep alive in your souls expectation of supplies of grace suitable
thereunto. It is of the nature of true and saving faith, inseparable
from it, to believe that the gospel is the way of God’s administration of
grace for the ruin of sin. He that believes it not believes not the gospel
itself, which is “the power of God unto salvation,”
4. Make especial application unto the Lord Christ,
unto whom the administration of all spiritual supplies is committed, for
the communication of them unto you, according unto all especial occasions.
Hath sin got the advantage of a powerful temptation, so as that it seems to
put hard for dominion in the soul; as it was with Paul under the buffetings
of Satan, when he had that answer from the Lord, upon his reiterated
prayer, “My grace is sufficient for thee;” — “Sin shall not have dominion
over thee”? Hath it, by its deceitfulness, brought the soul into a
lifeless, senseless frame, made it forgetful of duties, negligent in them,
or without spiritual delight in their performance?
5. Remember always the way and method of the operation of divine grace and spiritual aids. It is true, in our first conversion to God, we are as it were surprised by a mighty act of sovereign grace, changing our hearts, renewing our minds, and quickening us with a principle of spiritual life. Ordinarily, many things are required of us in a way of duty in order thereunto; and many previous operations of grace in our minds, in illumination and the sense of sin, do materially and passively dispose us thereunto, as wood when it is dried is disposed to firing: but the work itself is performed by an immediate act of divine power, without any active co-operation on our part. But this is not the law or rule of the communication or operation of actual grace for the subduing of sin. It is given in a way of concurrence with us in the discharge of our duties; and when we are sedulous in them, we may be sure we shall not fail of divine assistance, according to the established rule of the administration of gospel grace. If, therefore we complain that we find not the aids mentioned, and if at the same time we are not diligent in attendance unto all the duties whereby sin may be mortified in us, we are exceedingly injurious to the grace of God.
Wherefore, notwithstanding this objection, the truth stands firm, that “sin shall not have dominion over us, for we are not under the law, but under grace;” because of the spiritual aids that are administered by grace for its mortification and destruction.
Secondly, The law gives no liberty of any kind; it gendereth unto bondage, and so cannot free us from any dominion, — not that of sin, for this must be by liberty. But this we have also by the gospel. There is a twofold liberty:— 1. Of state and condition; 2. Of internal operation; and we have both by the gospel.
The first consists in our deliverance from the law and
its curse, with all things which claim a right against us by virtue
thereof; that is, Satan, death, and hell. Out of this state, from whence
we can never be delivered by the law, we are translated by grace into a
state of glorious liberty; for by it the Son makes us free. And we receive
the Spirit of Christ; now, “where the Spirit of the Lord is, there is
liberty,”
Again, there is an internal liberty, which is the freedom of the mind from the powerful inward chains of sin, with an ability to act all the powers and faculties of the soul in a gracious manner. Hereby is the power of sin in the soul destroyed. And this also is given us in the gospel. There is power administered in it to live unto God, and to walk in all his commandments; and this also gives evidence unto the truth of the apostle’s assertion.
Thirdly, The
law doth not supply us with effectual motives and encouragements
to endeavour the ruin of the dominion of sin in a way of duty; which must
be done, or in the end it will prevail. It works only by fear and dread,
with threatenings and terrors of destruction; for although it says also,
“Do this, and live,” yet withal it discovers such an impossibility in our
nature to comply with its commands, in the way and manner wherein it
enjoins them, that the very promise of it becomes a matter of terror, as
including the contrary sentence of death upon our failure in its commands.
Now, these things enervate, weaken, and discourage, the soul in its
conflict against sin: they give it no life, activity, cheerfulness, or
courage, in what they undertake. Hence those who engage themselves into an
opposition unto sin, or a relinquishment of its service, merely on the
motives of the law, do quickly faint and give over. We see it so with many
every day. One day they will forsake all sin, their beloved sin, with the
company and occasions inducing them thereunto. The law hath frightened
them with divine vengeance. And sometimes they proceed so far in this
resolution that they seem escaped from the pollutions of the world; yet
soon again they return to their former ways and follies,
But the motives and encouragements given by grace to
endeavour the utter ruin of sin in a way of duty are such as give life,
cheerfulness, courage, and perseverance; they continually animate, relieve,
and revive the soul, in all its work and duty, keeping it from fainting and
despondency: for they are all taken from the love of God and of Christ,
from the whole work and end of his mediation, from the ready assistances of
the Holy Ghost, from all the promises of the gospel, from their own with
other believers’ experiences; all giving them the highest assurance of
final success and victory. When the soul is under the influence of these
motives, whatever difficulty and opposition it meets withal from soliciting
temptations or surprisals “it will renew its strength, it will run and not
be weary, it will walk and not faint,” according to the promise,
Fourthly, Christ is not in the law; he is not proposed in it, not communicated by it, — we are not made partakers of him thereby. This is the work of grace, of the gospel. In it is Christ revealed; by it he is proposed and exhibited unto us; thereby are we made partakers of him and all the benefits of his mediation. And he it is alone who came to, and can, destroy this work of the devil. The dominion of sin is the complement of the works of the devil, where all his designs centre. This “the Son of God was manifested to destroy.” He alone ruins the kingdom of Satan, whose power is acted in the rule of sin. Wherefore, hereunto our assurance of this comfortable truth is principally resolved. And what Christ hath done, and doth, for this end, is a great part of the subject of gospel revelation.
The like may be spoken of the communication of the Holy
Spirit, which is the only principal efficient cause of the ruin of the
dominion of sin; for “where the Spirit of the Lord is, there is liberty,”
and nowhere else. But we receive this Spirit not “by the works of the
law,” but “by the hearing of faith,”
Having opened the words, and made some improvement of them, I shall now take one or two observations from the design of them, and issue the whole in a word of application.
Obs. 1. It is an unspeakable mercy and privilege to be delivered from the dominion of sin. As such it is here proposed by the apostle; as such it is esteemed by them that believe. Nothing is more sweet, precious, and valuable, unto a soul conflicting with sin and temptation, than to hear that sin shall not have the dominion over it. Ah! what would some give that it might be spoken unto them with power, so as that they might steadfastly believe it and have the comfort of it? “Fools make a mock of sin,” and some glory in the service of it, which is their shame; but those who understand any thing aright, either of what is present or what is to come, do know that this freedom from its dominion is an invaluable mercy; and we may consider the grounds which evidence it so to be.
First, It appears so to be from the causes of it. It is that which no man can by his own power and the utmost of his endeavours attain unto. Men by them may grow rich, or wise, or learned; but no man by them can shake off the yoke of sin. If a man had all the wealth of the world, he could not by it purchase this liberty; it would be despised. And when sinners go hence to the place where the rich man was tormented, and have nothing more to do with this world, they would give it all, if they had it, for an interest in this liberty.
It is that which the law and all the duties of it cannot procure. The law and its duties, as we have declared, can never destroy the dominion of sin. All men will find the truth hereof that ever come to fall under the power of real conviction. When sin presseth on them, and they are afraid of its consequents, they will find that the law is weak, and the flesh is weak, and their duties are weak, and their resolutions and vows are weak; — all insufficient to relieve them. And if they think themselves freed one day, they shall find the next that they are under bondage. Sin, for all this, will rule over them with force and rigour. And in this condition do some spend all their days in this world. They kindle sparks of their own, and walk in the light of them, until they lie down in darkness and sorrow. They sin and promise amendment, and endeavour recompenses by some duties, yet can never extricate themselves from the yoke of sin. We may therefore learn the excellency of this privilege, first, from its causes, whereof I shall mention some only:—
(1.) Those who live in sin, who willingly abide in the service of it, and endure its dominion, do cast the utmost contempt on the wisdom, love, and grace of Christ. They despise that which cost him so dear; they judge that he made a very foolish purchase of this liberty for us with his dearest blood. Whatever it be, they prefer the present satisfaction of their lusts before it. This is the poison of unbelief. There is in it a high contempt of the wisdom and love of Christ. The language of men’s hearts that live in sin is, that the liberty which he purchased with his blood is not to be valued or esteemed. They flatter him with their lips in the outward performance of some duties; but in their hearts they despise him and the whole work of his mediation. But the time is approaching wherein they will learn the difference between the slavery of sin and the liberty wherewith Christ makes believers free. And this is that which is now tendered unto sinners in the dispensation of the gospel. Life and death are here set before you; choose life, that ye may live forever.
(2.) Let those that are believers, in all their conflicts
with sin, live in the exercise of faith on this purchase of liberty made by
the blood of Christ; for two things will hence ensue:— [1.] That they will
have a weighty argument always in readiness to oppose unto the deceit and
violence of sin. The soul will hereon say to itself, “Shall I forego and
part with that which Christ purchased for me at so dear a rate, by giving
place to the solicitations of lust or sin? shall I despise his purchase?
God forbid!” See
3. The instrumental cause of this freedom is the duty of believers themselves in and for the destruction of sin. And this also manifests the importance of this privilege. This is one of the principal ends of all our religious duties, — of prayer, of fasting, of meditation, of watchfulness unto all other duties of obedience; they are all designed to prevent and ruin the interest of sin in us. We are called into a theatre, to fight and contend; into a field, to be tried in a warfare. Our enemy is this sin, which strives and contends for the rule over us. This we are to resist even unto blood; that is, unto our utmost in doing and suffering. And certainly that is in itself and unto us of the highest importance, which, on divine appointment and command, is the great end of the constant endeavours of our whole lives.
Secondly, It appears so to be from the consideration of the bondage which we are delivered from thereby. Bondage is that which human nature is most averse from, until it be debased and debauched by sensual lusts. Men of ingenuous spirits have in all ages chosen rather to die than to be made slaves. But there is no such bondage as that which is under the dominion of sin. To be under the power of base lusts, as covetousness, uncleanness, drunkenness, ambition, pride, and the like, to make provision to fulfil their desires in the wills of the mind and the flesh, is the worst of slavery.
But we may say what we please on this subject; none think
themselves
But the truth insisted on is not at all impeached by this
observation. It is a great part of the slavery of such persons that they
know not themselves to be slaves, and boast that they are free. They are
born in a state of enmity against God and bondage under sin; and they like
well of it, as all abject slaves do under the worst of tyrants: they know
no better. But true liberty consists in inward peace, tranquillity of
mind, designs for and inclinations unto the best things, the most noble
objects of our natural, rational souls. All these they are utter strangers
unto who spend their lives in the service of vile and base lusts. Envy not
their gallantry, their glittering appearances, their heaps of wealth and
treasures; they are, on the whole, vile and contemptible slaves. The
apostle determines their case,
Yea, it is an evidence of grace, of a good frame of spirit,
when a soul is made really sensible of the excellency of this freedom, when
it finds the power and interest of sin to be so weakened as that it can
rejoice in it, and be thankful to God for it,
Thirdly, It is so with respect unto the end of this bondage, or what it brings men unto. If, after all the base drudgery which sinful men are put unto in the service of their lusts; if, after all the conflicts which their consciences put them on, with fears and terrors in the world, — they could expect any thing of a future reward hereafter, something might be spoken to alleviate their present misery: but “the wages of sin is death;” eternal death, under the wrath of the great God, is all they are to look for. The end of the dominion of sin is to give them up unto the curse of the law and power of the devil for evermore.
Fourthly, It keeps men off from the participation of
all real good, here and hereafter. What men under the power of sin do
enjoy will quickly appear to be “a thing of nought.” In the meantime, they
have
All these things, and sundry others of the like sort, might be insisted on and enlarged, to manifest the greatness of the mercy and privilege which is in a freedom from the dominion of sin, as it is here proposed by the apostle; but the principal design I intended is accomplished, and I do but touch on these things.
I shall add one observation more, and with it put a close to this discourse:—
Obs. 2. It is the great interest of a soul conflicting with the power of sin to secure itself against its dominion, that it is not under its dominion, not to have the cause hang dubious in the mind. To clear the truth hereof we may observe the things that follow:—
First, The conflict with sin, making continual repentance and mortification absolutely necessary, will continue in us whilst we are in this world. Pretences of perfection here are contrary to the Scriptures, contrary to the universal experience of all believers, and contrary to the sense and conscience of them by whom they are pleaded, as they make it evident every day. We pray against it, strive against it, groan for deliverance from it; and that, by the grace of Christ healing our nature, not without success. Howbeit this success extends not unto its absolute abolition whilst we are in this world. It will abide in us until the union of the soul and body, wherein it hath incorporated itself, be dissolved. This is our lot and portion; this is the consequent of our apostasy from God, and of the depravation of our nature thereby.
You will say, then, “Whereto serves the gospel and the grace of our Lord Jesus Christ in this case, if it be not able to give us deliverance herein?” I answer, It doth give us a fourfold relief, which amounts virtually to a constant deliverance, though sin will abide in us whilst we are in this world:—
1. It is so ordered that the continuance of sin in us
shall be the ground, reason, and occasion, of the exercise of all grace,
and of putting a lustre on our obedience. Some excellent graces, as
repentance and mortification, could have no exercise if it were otherwise;
and whilst we are in this world, there is a beauty in them that is an
overbalance for the evil of the remainders of sin. And the difficulty
which is hereby put on our obedience, calling continually for
2. There are, by the grace of Christ, such supplies and aids of spiritual strength granted unto believers, that sin shall never proceed farther in them than is useful and needful for the exercise of their graces. It shall never have its will upon them nor dominion over them, as we have before declared.
3. There is mercy administered in and by the gospel for the pardon of all that is evil in itself or in any of its effects: “There is no condemnation unto them that are in Christ Jesus.” Pardoning mercy, according to the tenor of the covenant, doth always disarm this sin in believers of its condemning power; so that, notwithstanding the utmost endeavours of it, “being justified by faith, they have peace with God.”
4. There is a season when, by the grace of Christ, it shall be utterly abolished, — namely, at death, when the course of our obedience is finished.
Wherefore, to affirm that this sin, and consequently a conflict with it, doth abide in believers whilst they are in this world, is no disparagement unto the grace of Christ, which gives such a blessed deliverance from it.
Secondly, There is a double conflict with and against sin.
The one is in those that are unregenerate, consisting in the rebellion of
light and conscience against the rule of sin in many particular instances;
for although sin be enthroned in the will and affections, yet the knowledge
of good and evil in the mind, excited by the hopes and fears of things
eternal, will make head against it, as unto the performance of sundry
duties and abstinence from sin. This conflict may be where sin is in the
throne, and may deceive themselves, supposing it to be from the rule of
grace, when it is only from the rebellion of light and the charge of a
conscience yet unseared. But there is a conflict with sin where grace hath
the rule and is enthroned; for although grace have the sovereignty in the
mind and heart, yet the remainders of sin, especially in the corrupt
1. Such a soul can have no solid peace, because it hath not satisfaction what state it doth belong unto. 2. It cannot receive refreshment by gospel consolations in any condition, for its just fears of the dominion of sin will defeat them all. 3. It will be dead and formal in all its duties, without spiritual courage and delight, which will at length make it weary of them. So, 4. All grace, especially faith, will be weakened and impaired under this frame continually. 5. Fear of death will hold the soul in bondage. Wherefore, it is highly necessary to have this case well stated and determined in our minds; whereto if the foregoing discourses may contribute any thing, it is what was designed in them.
There remains only to give some few directions how the prevalency of sin, unto such a degree as to render the case about its rule dubious in the mind, may be obviated and prevented. Some few of the many that might be given I shall propose:—
1. The great rule for preventing the increase and power of vicious habits is, watch against beginnings. Sin doth not attempt dominion but in particular instances, by one especial lust or another. Wherefore, if any sin or corrupt lust begin, as it were, to set up for a peculiar predominancy or interest in the mind and affections, if it be not entertained with severe mortification, it will ruin the peace, if not endanger the safety, of the soul. And when this is so, it may easily be discovered by any one who keepeth a diligent watch over his heart and ways; for no sin doth so entirely advance itself in the mind and affections, but it is promoted therein either by men’s natural inclinations, or by their circumstances on occasions of life, or by some temptation which they have exposed themselves unto, or by some such neglect wherein the frequency of acts has strengthened vicious inclinations. But these things may be easily discerned by those who are in any measure awake unto their soul’s concernments.
The strict charge given us by our Lord Jesus Christ to
“watch,” and that of the wise man, “above all keepings to keep our heart,”
have especial regard unto these beginnings of sin’s obtaining power in us.
So soon as a discovery is made of its coincidence or conjunction with any
of these ways of the promotion of its power, if it be not opposed with
severe and diligent mortification, it will proceed in the method declared,
2. Carefully inquire and try whether such things which
you may do or approve of in yourselves do not promote the power of sin, and
help on its rule in you. This method David prescribes,
3. Keep your hearts always tender under the word.
This is the true and only state of inconsistency with and repugnancy to the
rule of sin. The loss hereof, or a decay herein, is that which hath opened
the flood-gates of sin amongst us. Where this frame is a conscientious
fear of sinning will always prevail in the soul; where it is lost, men will
be bold in all sorts of follies And that this frame may be preserved, it is
required, — (1.) That we cast out all vicious habits of mind that are
contrary unto it,
4. Abhor that peace of mind which is consistent with
any known sin. Men may have frequent surprisals into known sins, but
if, whilst it is so with them, they refuse all inward peace but what comes
in by most fervent and sincere desires of deliverance from them and
repentance for them, they may be safe from the dominion of sin; but if men
can on any hopes, or presumptions, or resolutions,
5. Make continual applications unto the Lord Christ, in
all the acts of his mediation, for the ruin of sin, especially when it
attempts a dominion in you,
Lastly, Remember that a due sense of deliverance from
the dominion of sin is the most effectual motive unto universal obedience
and holiness; as such it is proposed and managed by the apostle,
Genesis
Exodus
1 Kings
2 Kings
2 Chronicles
Job
Psalms
10:2-7 19:7-9 19:12 19:12-13 19:13 25:9 36:3-4 51:8 51:10 65:5 72:12-14 73:4-11 73:14 78:34-37 99:8 119:130 139:23-24
Proverbs
Ecclesiastes
Isaiah
3:9 6:9-10 6:9-10 14:13-14 29:13-14 40:31 43:22 50:11 57:10 57:10 57:16-19 57:18 61:1 63:17
Jeremiah
Ezekiel
Hosea
Jonah
Zechariah
Malachi
Matthew
John
Acts
Romans
1:16 1:16 1:24 1:26 1:26 1:28 1:28 2:5 2:5-6 2:15 5:1-2 6 6:1-2 6:2 6:4-5 6:6 6:6 6:6 6:6-13 6:8-11 6:12 6:13 6:14 6:14 6:14 6:16 6:16 6:16 6:16 6:16 6:17 7 7:9-10 7:23 7:24 7:24 7:25 7:25 8:1 8:3 8:7 8:13 9:22 9:31-32 10:3-4 13:14 13:14 13:14 14:9
1 Corinthians
2 Corinthians
Galatians
Ephesians
Colossians
1 Thessalonians
2 Thessalonians
2 Timothy
Titus
Hebrews
1:3 2:14 2:18 3:12-13 4:14-16 4:16 5:13
James
1 Peter
2 Peter
1 John
1:7 1:8 2:15 3:8 3:9 3:10 3:14
Jude