Chapter 3: Does Sin Have Dominion in Us?

The Second Enquiry spoken to; Whether Sin has Dominion in us or no? In answer to which it's shewed, That some wear Sin's Livery, and they are the professed servants thereof. There are many in which the case is dubious, where Sin's service is not so discernable. Several exceptions are put in against its Dominion, where it seems to prevail. Some certain signs of its Dominion. Graces and duties to be exercised for its mortification.

These things being thus premised in general, concerning the nature of the dominion of Sin, we shall now proceed to our principal enquiry; namely, Whether Sin have Dominion in us or no? Whereby we may know, Whether we are under the Law or under Grace, or what is the state of our souls towards God. An enquiry this is, which is very necessary for some to make, and for all to have rightly determined in their minds, from Scripture and experience. For on that determination depends all our solid peace. Sin will be in us; it will lust, fight, and entice us; but the great question, as to our [illegible] and comfort is, whether it has Dominion over us or no?

1. We do not enquire concerning them in whom the reign of Sin is absolute and easily discernable, if not to themselves, yet to others. Such there are, who visibly yield up their members instruments of unrighteousness to Sin (Romans 6:13). Sin reigns in their mortal bodies, and they openly obey it in the lusts thereof (v. 12). They are avowedly servants of Sin to death (v. 16), and are not ashamed of it. The show of their countenance does witness against them; they declare their Sin as Sodom; they hide it not (Isaiah 3:9). Such are those described (Ephesians 4:18, 19), and such the world is filled withal. Such as being under the power of darkness and enmity against God, do act them in opposition to all serious godliness, and in the service of various lusts. There is no question concerning their state: they cannot themselves deny that it is so with them. I speak not for the liberty of censuring, but for the easiness of judging. Those who openly wear Sin's Livery, may well be esteemed to be Sin's servants; and they shall not fail to receive Sin's wages. Let them at present bear it never so high, and despise all manner of convictions, they will find it bitterness in the latter end (Isaiah 50:11; Ecclesiastes 11:9).

2. But there are many in whom the case is dubious, and not easy to be determined; for on the one hand, they may have sundry things in them, which seem repugnant to 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 has the dominion, when indeed it has 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 observations. This also is found in many who are yet evidently under the power of Sin, and spiritual darkness.

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 (Matthew 19:20, 21, 22, 23).

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, comprizing 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 like the morning cloud, and as the early dew it passes away, as it is in the Prophet (Hosea 6:4).

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 so to be. Howbeit, the fallacy that is in these things, has 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 to their subjection to the reign of Sin.

The things of the second sort, from where 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 has the Dominion, it does indeed rule in the whole soul, and all the faculties of it. It is a vitious habit in all of them, corrupting them in their several natures and power; with that corruption whereof they are capable. So in the mind, of darkness and vanity; the will, of spiritual deceit and perversness; the heart, of stubbornness and sensuality. Sin in its power reaches to, and affects them all. But,

2. It does 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 the arguments that lie against them, and examine how far they are conclusive, or how they may be defeated. And,

When sin has 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 give 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 (Genesis 6:5). The continual evil figments of the heart, are as the bubbling of corrupt waters from a corrupted fountain.

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 (Romans 13:14), whereby evil thoughts come to lodge, to abide, to dwell in the heart (Jeremiah 4:14).

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 to 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 (Jonah 2:8). And when they give themselves up to a constant internal converse with the desires of the flesh, the pleasures and advantages of sin, with delight and approbation, sin may reign triumphantly in them, though no appearance be made of it in their outward conversation. Such are they who have a form of godliness, but deny the power thereof; their hearts being filled with a litter of ungodly lusts, as the Apostle declares (2 Timothy 3:5).

And there are three evils, with respect to which, sin does 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 (Ezekiel 28:3). And the like foolish thoughts are ascribed to the King of Babylon (Isaiah 14:13, 14). None of the children of men can attain so great glory, power and dominion in this world, but that in their imaginations and desires they can infinitely exceed what they do enjoy; like him who wept, that he had not another world to conquer. They have no bounds but to be as God, yes, to be God; which was the first design of sin in the world. And there is none so poor and low, but by his imaginations, he can lift up and exalt himself almost into the place of God. This vanity and madness God reproves in his discourse with Job (chapter 40:9, 10, 11, 12, 13, 14). And there is nothing more genuine and proper to the original depravation and corruption of our natures, than this self-exaltation in foolish thoughts and imaginations; because it first came upon us through a desire of being as God. Herein therefore may sin exercise its dominion in the minds of men; yes, in the empty mind and vanity of these imaginations, with those that follow, consists the principal part of the deceitful ways of sin. The ways of men cannot satisfy themselves with what sins they can actually commit; but in these imaginations they rove endlessly, finding satisfaction in their renovation and variety (Isaiah 57:1).

2. Sensuality and uncleanness of life. It is said of some, that they have their eyes full of adulteries, and that they cannot cease from sin (2 Peter 2:14). That is, their imaginations are continually working about the objects of their unclean lusts. These they think of night and day, immiring themselves in all filth continually. Jude calls them filthy dreamers, defiling the flesh (v. 8). They live as in a constant pleasing dream by their vile imaginations, even when they cannot accomplish their lustful desires. For such imaginations cannot be better expressed than by dreams; wherein men satisfy themselves with a supposed acting of what they do not. Hereby do many wallow in the mire of uncleanness all their days; and for the most part are never wanting to the effects of it, when they have opportunity and advantage. And by this means the most cloistered recluses may live in constant adulteries, whereby multitudes of them become actually the sinks of uncleanness. This is that, which in the root of it is severely condemned by our Savior (Matthew 5:28).

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 flying from him; which is a peculiar case, not here to be spoken to.

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 to them (Titus 1:15). Their minds being thus defiled, do defile all things to them, their enjoyments, their duties, all they have, and all that they do.

But yet all failing, and sin in this kind does not prove absolutely, that sin has not the dominion in the mind that it had before. Something of this vice and evil, may be found in them that are freed from the reign of sin. And there will be so, until the vanity of our minds is perfectly cured and taken away, which will not be in this world. Therefore I shall name the exceptions, that may be put in against the title of sin, to dominion in the soul; notwithstanding the continuance in some measure of this work of the imagination, in coining evil figments in the heart.

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 possess'd with defiling imaginations. Therefore 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 (Psalm 51:10). He was sensible not only of the defilement of his person by his actual adultery; but of his heart, by impure imaginations. So it may be in case of other temptations. While men are entangled with any temptation, of what sort soever it be, it will multiply thoughts about it in the mind. Yes, its whole power consists in a multiplication of evil imaginations. By them it blinds the mind, draws it off from the consideration of its duty, and entices it to a full conception of sin (James 1:14). Therefore in this case of a prevalent temptation, which may befall a true believer, the corrupt working of the imagination does not prove the dominion of sin.

If it be enquired, 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 pretences, though the soul has 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 lusts 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 design'd to. This course the Apostle directs to (Colossians 3:3, 5). That which he enjoins is, that we would not set our minds on the things of the earth, in opposition to the things above; that is, that we would not fill our imaginations, and thereby our affections with them. But what is the way whereby we may be enabled so to do? That is, says he, the universal mortification of sin (v. 5).

For want of the wisdom and knowledge hereof; or for want of its practice, through a secret unwillingness, to come up to a full mortification of sin, some are galled and perplexed, yes, 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 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 from where they came, and what it is they aim at. Then is the mind guided to its duty, which is the extermination of the lust, which they would make provision for.

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 to 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 (Romans 7). And the things which he ascribes to sin, are not the first rising or involuntary motions of it, nor merely its inclinations and disposition: for the things ascribed to it, as that it fights, rebels, wars, leads captive, acts as a law, cannot belong to them; nor does he intend the outward acting or perpetration of sin, the doing, or accomplishing, or finishing of it: for that cannot befall believers, as the Apostle declares (1 John 3:9). But it is the working of sin by these imaginations in the mind, and the engagement of the affections thereon, that he does intend. Now this he declares to be the great burden of the souls of believers, that which makes them think their condition wretched and miserable in some sort, and which they earnestly cry out for deliverance from (v. 24). This is the present case. These figments of the heart, these imaginations will arise in the minds of men. They will do so sometimes to a high degree. They will impose them on us with deceit and violence, leading captive to the law of them; where they are rejected, condemned, defied; they will return again while there is any vanity remaining in the mind, or corruption in the affections. But if the soul be sensible of them, if it labor under them, if it look on them as those that fight against its purity, holiness and peace, if it pray for deliverance from them, they are no argument of the dominion of sin. Yes, a great evidence to the contrary may be taken from that firm opposition to them, which the mind is constantly engaged in.

They are not a proof of the dominion of sin, when there is a prevalent detestation of the lust from where 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 to random thoughts: but for the most part, (as we observed before) they are employed in the service of some lust, and tend to the satisfaction of it. They are that which is prohibited by the Apostle (Romans 13:14): Make no provision, &c. And this may be discovered on strict examination. Now when the mind is fixed in a constant detestation of that sin, whereunto they lead, as it is sin against God, with a firm resolution against it, in all circumstances that may occur; no proof can be from there taken for the dominion of sin.

4. Sometimes evil thoughts are the immediate injections of Satan, they are on many accounts most terrible to the soul. Usually for the matter of them, they are dreadful, and oftentimes blasphemous. And as to the manner of their entrance into the mind, it is, for the most part, surprising, furious and invisible. 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 where they do proceed. And on that discovery all pretences to 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?

2ndly. It is a sign of the dominion of sin, when in any instance it has a prevalency in our affections: yes, 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, as I shall here very briefly speak to it, so as to give one rule only to make a judgment by, concerning the dominion of sin in them.

This is certain, that where sin has the prevalency and predominancy in our affections, there it has the dominion in the whole soul. The rule is given us to this purpose (1 John 2:15). We are obliged to love the Lord our God with all our hearts, and all our souls. And therefore if there be in us a predominant love to any thing else, whereby it is preferred to God, it must be from the prevalency of a principle of sin in us. And so it is with respect to all other affections. If we love any thing more than God, as we do if we will not part with it for his sake, be it as a right eye, or as a right hand to us, if we take more satisfaction and complacency in it, and cleave more to it in our thoughts and minds than to God, as men commonly do in their lusts, interests, enjoyments and relations; if we trust more to it, as to a supply of our wants, than to God, as most do to the world; if our desires are enlarged, and our diligence heightened, in seeking after and attaining other things, more than towards the love and favor of God; if we fear the loss of other things, or danger from them more than we fear God; we are not under the rule of God or his grace; but we are under the dominion of sin, which reigns in our affections.

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 to the least beam of spiritual light, with a diligent searching into, and judgment of our selves. If it be so with any, and 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 to that end, all the warnings we have of the deceitfulness of sin, and of our own hearts; they are given us to prevent this evil of shutting our eyes against the prevalent corruption and disorder of our affairs. And the issue of all our endeavors in this kind, is in the appeal of David to God himself (Psalm 139:23, 24).

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 advantages and satisfaction, which they receive in their present state; they seem to be under the dominion of sin. So is it with those mentioned (Isaiah 7:10), upon the account of the present satisfaction, delight and pleasure, that their corrupt affections do take in cleaving inordinately to their objects, they will not endeavor their change and alteration.

3. This then is the sole safe rule in this case. Whatever hold sin may have got in our affections; whatever prevalency it may have in them, however it may entangle and defile them; if we endeavor sincerely the discovery of this evil, and therein set our selves constantly to the mortification of our corrupt affections by all due means, there is not in their disorder any argument to prove the dominion of sin in us. Our affections, as they are corrupt, are the proper objects of the great duty of mortification; which the Apostle therefore calls our members that are on the earth (Colossians 3:5). This is a safe anchor for the soul in this storm. If it live in a sincere endeavor after the mortification of every discoverable corruption, and disorder in the affections, it is secure from the dominion of sin. But as for such, as are negligent in searching after the state of their souls, as to the inclinations and engagement of their affections, who approve of themselves in their greatest irregularities, resolvedly indulge themselves in every way of sin to gratify their sensual affections, they must provide themselves of pleas for their vindication; I know them not. But the meaning of our present rule, will be further manifest in what ensues.

3rdly. It is a dangerous sign of the dominion of sin, when after a conviction of their necessity, it prevails to a neglect of those ways and duties, which are peculiarly suited, directed and ordained to 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 does reign.

2. There are some graces and duties that are peculiarly suited and ordained to 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.

When sin puts forth its power in any especial lust, or in a strong inclination to 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 to its mortification.

When men have had a conviction of these duties, and have attended to them according to that conviction; if sin prevail in them to a neglect or relinquishment of those duties, as to their performance, or as to their application to the mortification of sin, it is a dangerous sign that sin has dominion in them. And I distinguish between these things, namely, a neglect of such duties, as to their performance and a neglect of the application of them to the mortification of sin. For men may, on other accounts, continue the observance of them, or some of them, and yet not apply them to this especial end. And so all external duties may be observed, when sin reigns in triumph (2 Timothy 3:5).

The meaning of the assertion being stated, I shall now name some of those graces and duties, to whose omission and neglect sin may prevail, as to an application of them to 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 to every particular instance of it. This the Apostle discourses at large (Romans 6:6, 7, 8, 9, 10, 11, 12, 13). Our old man, says he, is crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin. Our old man, or the body of sin, is the power and reign of sin in us. These are to be destroyed; that is, so mortified, that henceforth we should not serve sin; that we should be delivered from the power and rule of it. This, says the Apostle, is done in Christ: crucified with him. It is so meritoriously in his actual dying or being crucified for us; it is so virtually, because of the certain provision that is made therein, for the mortification of all sin. But it is so actually by the exercise of faith on him as crucified, dead and buried, which is the means of the actual communication of the virtue of his death to us for that end. Herein are we said to be dead and buried with him, whereof baptism is the pledge. So by the cross of Christ, the world is crucified to us, and we are so to the world (Galatians 6:14), which is the substance of the mortification of all sin. There are several ways whereby the exercise of faith on Christ crucified, is effectual to this end.

Looking to him as such, will beget holy mourning in us (Zechariah 12:10). They shall look on him whom they have pierced, and mourn. It is a promise of gospel times and gospel grace. A view of Christ, as pierced, will cause mourning in them that have received the promise of the Spirit of grace and supplication there mentioned. And this mourning is the foundation of mortification. It is that godly sorrow which works repentance to salvation, not to be repented of (2 Corinthians 7:10). And mortification of sin is of the essence of repentance. The more believers are exercised in this view of Christ, the more humble they are; the more they are kept in that mourning frame, which is universally opposite to all the interest of sin, and which keeps the soul watchful against all its attempts. Sin never reigned in an humble mourning soul.

It is effectual to the same end, by the way of a powerful motive, as that which calls and leads to conformity to him. This is pressed by the Apostle (Romans 6:8, 9, 10, 11). Our conformity to Christ, as crucified and dead, consists in our being dead to sin, and thereby overthrowing the reign of it in our mortal bodies. This conformity, says he, we ought to reckon on as our duty; reckon yourselves dead to sin, that is, that you ought so to be, in that conformity, which you ought to aim at to Christ crucified. Can any spiritual eye behold Christ dying for sin, and continue to live in sin? Shall we keep that alive in us, which he died for, that it might not eternally destroy us? Can we behold him bleeding for our sins, and not endeavour to give them their death's wound? The efficacy of the exercise of faith herein to the mortification of sin, is known to all believers in experience.

Faith herein gives us communion with him in his death, and unites the soul to 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 (Romans 6:4, 5). Our old man is crucified with him, v. 6. We have by faith communion with him in his death, to the death of sin.

This therefore is the first grace and duty which we ought to attend to for the mortification of sin. But where sin has 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 will not, so as that it shall not dare to think or meditate on Christ crucified, because of the inconsistency of such thoughts, with an indulgence to 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 to their duty herein. And if they prevail on themselves to 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 (Hebrews 5:13). They know not how to make use of Christ crucified to this end; nor, how to set themselves about it. Other ways of mortification they can understand. The discipline and penances assigned by the Papists to this end, are sensible. So are our own vows and resolutions, with other duties that are prescribed; but as for this way of deriving virtue from the death of Christ to the death of sin, they can understand nothing of it.

I easily believe that some may say so, yes 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 of faith herein. They will make crucifixes, images of Christ crucified, then they will adore, embrace, mourn over, and expect great virtue from them. Without these images they know no way of addressing to Christ, for the communication of any virtue from his Death or Life. Others may be at the same loss. But they may do well to consider the cause of it.

1. Is it not from ignorance of the mystery of the Gospel, and of the communication of supplies of spiritual things from Christ thereby, of the efficacy of his Life and Death to our sanctification and mortification of sin?

2. Is it not because indeed they have never been throughly distressed in their minds and consciences by the power of sin; and so have never in good earnest looked for relief? Light general convictions either of the guilt or power of sin will drive none to Christ. When their consciences are reduced to real straits, and they know not what to do, they will learn better how to look to him whom they have pierced. Their condition, whoever they are, is dangerous, who find not a necessity every day of applying themselves by faith to Christ, for help and succour.

3. Is it not because they have other reliefs to betake themselves to? Such are their own promises and resolutions, which, for the most part, serve only to cheat and quiet conscience for an hour or a day, and then vanish into nothing. But whatever be the case of this neglect, those in whom it is, will pine away in their sins. For nothing but the Death of Christ for us, will be the death of sin in us.

Secondly, another duty necessary to this end, is continual prayer, and this to be considered as to its application, to the prevalency of any particular lust, wherein sin does in a peculiar manner exert its power. This is the great ordinance of God for its mortification.

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 to 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 (1 Thessalonians 5:23).

2. A constant attendance to this duty in a due manner, will preserve the soul in such a frame, as wherein sin cannot habitually prevail in it. He that can live in sin, and abide in the ordinary duties of prayer, does never once pray as he ought. Formality, or some secret reserve or other, vitiates the whole. A truly gracious praying frame (wherein we pray always) is utterly inconsistent with the love of, or reserve for any sin. To pray well, is to pray always; that is, to keep the heart always in that frame which is required in prayer: and where this is, sin can have no rule, no, nor quiet harbour in the soul.

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 to its utter ruin; herein it exercises a gracious abhorrence of it, a clear self-condemnation on the account of it, and engages faith on all the promises of God, for its conquest and destruction.

It is hence evident, that if sin has prevailed in the mind, to a negligence of this duty, either in general, or, as to the effectual application of it, to 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 to, will gradually work out all due regard to this duty of prayer, and alienate the mind from it, either as to 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 has devoured their gifts, 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 (Job 27:10)? He may do so for a season; but falling under the power of sin, he will not continue so to do.

Now because sin uses 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 entrances of it may be opposed. For as the entrance of God's Word gives light (Psalm 119:130), the first puttings forth of its power on the soul, gives spiritual light to the mind, which is to be improved; so the entrance of sin, the first actings of it on the mind, towards the neglect of this duty, brings a deceiving darkness with them, which is to be opposed.

It will produce in the mind an unreadiness to 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 has in them. To rejoice and be glad in all our approaches to God, is every way required of us, and therefore with the thoughts of and in the approach of such seasons, we ought to groan in ourselves for such a preparedness of mind, as may render us meet for that converse with God, which we are called to. But where sin begins to prevail, all things will be unready and out of order. Strange tergiversations will rise in the mind, either as to the duty itself, or as to the manner of its performance. Customariness and formality are the principles which act themselves in this case. The body seems to carry the mind to the duty whether it will or no, rather than the mind to lead the body in its part of it: and it will employ itself in any thing, rather than in the work and duty that lies before it.

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 to this duty in private and public, according to its proper seasons.

In its progress, to unreadiness it will add unwillingness; for the mind prepossessed by sin, finds it directly contrary to 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.

Sin will at length prevail to 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 (Malachi 1:13), Behold what a weariness it is, and you have snuffed at it. They look on it as a task, as a burden, and are weary in attending to it.

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 arise to that profligacy in sin, to such desperate resolutions against God. It may be they will still attend to the stated seasons of prayer, in families or public assemblies, at least drawing near to God with their lips; and they will on surprisals and dangers personally cry to God, as the Scripture every where testifies of them. But this only I intend; namely, that they will no more sincerely, immediately, and directly apply prayer to the mortification and ruin of that lust or corruption, wherein sin puts forth its power and rule in them: and where it is so, it seems to have the dominion. Of such an one, says the Psalmist, He has left off to be wise and to do good; he sets himself in a way that is not good, he abhors not evil (Psalm 36:3, 4).

But such a relinquishment of this duty, as to 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 (Isaiah 43:22), You have not called upon me, O Jacob, but have been weary of me, O Israel; that is, comparatively, as to the fervency and sincerity of the duty required of them. Now, when it is thus with believers for a season, through the power of sin and temptation; (1.) They do not approve of themselves therein. They will ever and anon call things to consideration, and say, It is not with us as it should be, or as it was in former days; this thing is not good that we do; nor will it be peace in the latter end. (2.) They will have secret resolutions of shaking themselves out of the dust of this evil state; they say in themselves, we will go and return to our first husband; for, then it was better with us than now; as the Church did (Hosea 2:7). (3.) Every thing that peculiarly befalls them in a way of mercy or affliction, they look on as calls from God, to deliver and recover them from their backsliding frame. (4.) They will receive in the warnings which are given them by the Word preached, especially, if their particular case be touched on, or laid open. (5.) They will have no quiet, rest, nor self-approbation, until they come thoroughly off to a healing and recovery; such as that described (Hosea 14:1, 2, 3, 4).

Thus it may be with some over whom sin has not the dominion; yet ought the first entrance of it to be diligently watched against, as that which tends to the danger and ruin of the soul.

Thirdly, constant self-abasement, condemnation and abhorrency, is another duty that is directly opposed to the interest and rule of sin in the soul. No frame of mind is a better antidote against the poison of sin; he that walks humbly walks surely. God has a continual regard to mourners, those that are of a broken heart and a contrite spirit. It is the soil where all grace will thrive and flourish. A constant due sense of sin as sin, of our interest therein by nature, and in the course of our lives, with a continual afflictive remembrance of some such instances of it, as have had peculiar aggravations issuing in a gracious self-abasement, is the soul's best posture in watching against all the deceits and incursions of sin. And this is a duty which we ought with all diligence to attend to. To keep our souls in a constant frame of mourning and self-abasement, is the most necessary part of our wisdom, with reference to all the ends of the life of God: and it is so far from having any inconsistency with those consolations and joys, which the Gospel tenders to us in believing, as that it is the only way to let them into the soul in a due manner. It is such mourners, and those alone, to whom evangelical comforts are administered (Isaiah 57:18).

One of the first things that sin does when it aims at dominion, is the destruction of this frame of mind; and when it actually has the rule, it will not suffer it to enter. It makes men careless and regardless of this matter, yes, bold, presumptuous and fearless. It will obstruct all the entrances into the mind of such self-reflections and considerations, as lead to this frame. It will represent them either as needless or unseasonable; or make the mind afraid of them, as things which tend to 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.

Fourthly, 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, wherein his honor and profit did depend. Where there is sincerity in convictions, it extends itself to all sins: for it is of sin as sin, and so of every known sin equally, that has 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, ruins 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 to covetousness, pride and conformity to the world; it is a dreadful effect of the ruling power of sin. Whatever impeaches the universality of obedience in one thing, overthrows its sincerity in all things.

Fifthly, hardness of heart, so frequently mentioned and complained of in the Scripture, is another evidence of the dominion of sin. But because there are various degrees also hereof, they must be considered, that we may judge aright what of it is an evidence of that dominion, and what may be consistent with the rule of grace: for it is that mysterious evil whereof the best men do most complain; and whereof the worst have no sense at all.