*Romans 6:14.* For sin shall not have dominion over you, for you are not under the law, but under grace.
These words are brought in thus, the Apostle exhorts them not to sin, but to give their members as instruments to righteousness, and to move them to this, he tells them that sin was not their Lord now as it was heretofore, and that it shall have no more dominion over them, and therefore he bids them strive against it. And then he adds a reason of this, because they were not under the law, but under grace, now Christ has changed their hearts. For while a man is under the law, sin has dominion over him, it tells him what to do, but gives him no power to do it, but you have the grace of sanctification to change your hearts, and enable you to every good word and work, so that you delight in the law, after the inner man, albeit you see another law in your members roaring against the law in your mind, and bringing you into captivity to the law of sin, which is your members, as it is said, in the 7th chapter, and the 23rd verse.
From where we may learn?
That he that is in the state of grace, lies in no known sin, no sin has dominion over him.
Now sin is said to have no dominion over a man, three manner of ways, namely in regard
First, it has no right to rule over him, it is no more our Lord, but is as a servant that has no dominion, but is said to offer violence to us, as if the King of Spain should rule over us, he has no dominion over us.
Secondly, in regard it is not obeyed, for there it has dominion, as a Prince may have right to a kingdom, yet he be not obeyed, he has no dominion.
Thirdly, in regard though it strive against us, yet it never gets the victory, for though it assault us, yet if it get not the victory it has no [illegible].
But, besides these scriptures there be other reasons to prove that the regenerate man cannot lie in any known sin.
First, because he that lies in any known sin has another for his Lord and God, and so is an idolater, and so cannot be regenerate, for he yields to the same still, if it commands, he obeys, God commanding him, he neglects it, and therefore makes it his God.
Secondly, because he that lies in any known sin will be unconstant in the serving of God, now God rejects such a one, for though the temptation to that sin being removed he serve God, yet that sin setting upon him, he forsakes God's service, and obeys it, and whenever occasion is offered, he turns to obey it. Now such unconstancy God hates, as among men a flower though it be more beautiful than a pearl, yet it is not regarded so much because it is fading, and a ship may sail safe a great while, but yet falling upon a rock makes shipwreck of faith and good conscience, and such a one cannot be in the state of grace.
Thirdly, because he that lies in any known sin will, if he had like strong temptations, commit all the sins in the world, as be a man inclined to covetousness or uncleanness, he would commit any other if he were as much inclined to any other, now such a one cannot be in the state of grace.
Fourthly, because if a man have a good heart, no sin can grow there, because it is out of its proper place, and therefore cannot prosper as plants that grow in India if they be set here wither, so every sin in a good heart is out of its proper place, and will not grow but wither every day more and more, but he that finds sin growing in his heart, his heart is not regenerate.
Fifthly, because he must hate the word of God and godly men, for when a man is ready to commit sin, the word is at him to dissuade him, godly men dissuade him, and therefore now if he do it and they still rebuke him, he comes to account the word a reproach and he hates it and good men likewise. Thus John is Herod's friend a great while, till he tells him of his beloved sin, and then off goes his head, so they hate God and wish that there were none, because he resolves to sin, and God reproves him, and so he cannot be in a good estate.
Sixthly and lastly, because all his actions will have an evil tincture from that his sin, it so weighs all he does, so that nothing is current in God's sight. As if a man were set to get honor, though he did not directly fall into that sin, yet he squares all his actions that way, he affects such persons that may further that his intent, so that sin leavens every action of his, and whenever any act of religion opposes him, he then forsakes all, as if a man have a project to get a harvest that is not yet come, all that he does is for that end, he plows, sows, and the like, so it is with a man that has a sin and resolves to follow it, he by-uses all his actions by that, therefore God abhors him and all that he does.
First this is to try us, every man may know if he be in the state of grace or no, if he lies in the least known sin that is, he is but counterfeit, if though he be admonished and told, that God will not have him to do such a thing, yet he does it: its a sign he is not in a good estate, as if a man knew, and were persuaded, he ought not to abound in idle speeches, and yet will, it is a sign he is not in the state of grace, so when he is commanded he ought to pray and yet does it not, or does it only for show, its a sign he is in a bad estate, for if he knew its a sin to be idle, and it comes into his mind that he should not, and is persuaded of it, and yet will; its a sign his estate is not good, so as for immoderate gaming, if one be told he should not, yet will use it, all carriage is naught, certainly he is bad, so for the lust of the flesh, the lust of the eyes, and the pride of life, when a man shall spend all his time, and find all his thoughts bent that way for any one of them, certain it is his heart is not gracious, for then these thoughts would not abound in him, but thoughts of growing in grace, but if his morning thoughts be for satisfying of the flesh and the lusts thereof, or his secret plots, he may justly fear its a reigning sin, for when all his projects and thoughts, are upon one thing, as to be in fine apparel, its certain sin reigns in him, and so he is in the state of damnation, as a scholar that wholly aims at vain glory, and how to get honor and credit, that sin reigns in him.
But there were many which seemed religious men which had these infirmities in them in the scriptures.
True, and many therefore not truly regenerated, but seeming only so, now many youths make a fair show, under the means, when falling into temptations fall away, but if they be not commanded or think of it, great faults may stand with true grace, but if they be admonished by their conscience or others, and told they must not do it, then their estate is not good, for true grace cannot stand with these failings.
Now the signs whereby we may know, whether we live in known sins or not, are these,
Paul speaks of the heathen, that they had a conscience that did accuse excuse them, but when a man does not commit sin, being enlightened by a spiritual conscience, which is when a man has a love to the contrary grace, and is carried with a certain desire to do it (as men eat) though there were no reward, and hates the sin and will not commit it, but a man may have a restraint from a natural conscience, yet it may have dominion over him, because it is as a barking dog, that keeps the thief robbing.
When a man first does not purpose to commit the sin. Secondly has reluctancy in the committing of it. Thirdly grieves afterwards, and rises with a better resolution not to do it.
But if this proceeded from a natural conscience it is nothing, but [illegible] proceed from a spiritual conscience and hatred of sin, this is a good sign.
Ninthly, when after striving we have the victory, for we shall have the victory if we strive aright, this takes away their excuse, that say its their infirmities, but if they lie not in sin, they will have the victory over it, else you are not a King, for a King is victorious, yet a King may have rebels, yes he may be wounded yet he keeps his power. So the saints may have many infirmities, yes they may have sound fails, yet in the end they have the victory. God shall tread Satan under their feet therefore the godly man's heart though he fails sometimes is like a troubled fountain, which though it be muddy, yet because there is a spring of grace in his heart, it works itself pure again, and works out all the mud, therefore content not yourselves with dislike of sin but leave not till you have got the victory.
Tenthly, observe whether you delight in those that commit the same sins, if you do you lie in sin whatever you pretend, they do not only these things, but have pleasure in those that do them which is a sign of a desperate heart, for a man may be drawn to sin by passion, yet his heart may be upright, but when he allows, and loves it in another, then there is no passion to lead him, but its a sign his heart is bent to it, for its a sign of grace, when you love those that excel in grace, its a sign your hearts are good, so on the contrary its a sign of a corrupt and rotten heart, when we rejoice in iniquity, as for example, suppose a man have a lust of uncleanness, yet dislikes it in another, and likes those that excel in the contrary virtue, and grace, its a sign he is in a good estate, and this is true, because in another a man has no passion to lead him away.
Eleventhly, when a man shall commit a sin, clean to the contrary after persuasion, and long deliberation, that is taken from Jeroboam's example, Saul and Ahab, these committed their sins but once or twice as Saul had a commandment from Samuel not to do it, he had many days' deliberation upon it, yet he did which lost him his soul. David committed greater sins, yet God counted them nothing, because he did not cast God away but Saul had cast off, so Jeroboam set up the calf on deliberation and contrary to the persuasion of the prophet, therefore God cast him off. This was Balaam's sin who deliberated what he should do, yet having a secret desire of reward, did curse Israel which made God cast him off, this was the sin of Francis Spira who was smitten for committing of a sin of deliberation.
Thirteenely and lastly, when a man shall make no conscience of small particular sins, wherein his judgment is convicted that they are sins, it's a sign sin has dominion over him, this is plain by scripture, he that is not faithful in the greatest, he may do it, yet not be faithful. Again by reason, if a small sin be a sin against God, then why make you conscience of the least, for God is offended with these as well as with the greatest, so if you make conscience of the greatest of the duties of God's worship, why do you not also of the least duties? For God is pleased with these, as well as with the other, some say they will be religious, but they need not be so precise as some scrupulous men are, but let them examine themselves, if the least sins be sins, they must also make conscience of them, so if we must keep an hour of the Sabbath, there is the same reason of the rest of the hours, so for idle speeches, and fashioning of themselves to the world, so if we seek for preferment or riches, it is contrary to the commandment of God, seek not to be rich, for they drown themselves in perdition and destruction, so we must not keep company with evil and unsanctified men, examine how we practise this in all duties commanded, let us try ourselves by abstaining from occasions, whether we refrain ourselves from the temptations of objects, for our speech must be gracious, not by fits, but always, so we must be diligent in our callings, if out of conscience we do this we are faithful, otherwise we are not, for the same God which commanded not us to kill, commanded us not to commit adultery, if then you commit adultery you offend God, so Moses would not leave a hoof behind him in Egypt, because God commanded him so to do, know you not that no unrighteous man shall inherit the kingdom of God, so if we abstain from foul sins, yet if [2 pages missing] not presently judge them to be hypocrites. Be not many masters, says Saint James, that is censure him not, for he stands or falls to his own conscience.
This should teach us to be watchful, and not to think our labor is at an end when we are in the state of grace, for sin still dwells in us, and though we have the victory over sin one day, it will fight against us the next day, as in a garden the weeds will grow, because the roots are not quite plucked up, and taken away, so sin is in us, and therefore we must think it will fight against us and vex us, and therefore I say, let us renew our strength.
Now for this we must do these two things. First weaken sin. Secondly pray to God to make us watchful.
And so I have also done with the second doctrine, again from the latter part of these words, or reason of the promise made to them in the former part of this verse, that sin shall not have dominion over them, because they are not under the Law, but under grace, I gather this conclusion, namely.
That the way to overcome sin, is to get assurance of the love and grace of God, and that it is forgiven them, the reason why the Apostle promises them sin shall not have dominion over them, is because they are not under the law but under grace, that is, they had assurance of God's love, and that it is forgiven them, this is proved from that faith purifies the heart, and you repent and believe the gospel.
Now the reasons hereof are these four especially.
Because it is the means to get the Spirit, without which no sin is forgiven, which comes by faith, for it is not received by the law, for so says the apostle, received you the Spirit by the works of the law or by the deeds of faith.
Secondly, the way to make us believe the promises, to make us believe that we are transformed into a heavenly nature, for when we believe the promises are true, that works love in us, and love transforms us into the divine nature, without which no sin is overcome.
Thirdly because hereby we are able to resist the temptations which are either, for the enjoying of good, or fleeing of evil, so that these promises propound more good, than sin can harm, sin threatened the love of outward things, but the promises propound eternal life, which is better than all things else in the world.
Fourthly, because we do delight in God, for when we do believe in God that our sins are forgiven us in Christ, then we look at God, as on a merciful Father, and then we cease to delight in the world, and we begin to delight ourselves in the Lord.
First, for direction to teach us the way how to heal a sin, and that it is to get assurance that it is pardoned and forgiven, for legal terrors do not heal a sin, but it is faith that purifies the heart, and purifying pacifies it: as a traitor will not come in, when he hears a proclamation out for his death, but when he hears he shall live and be pardoned, this makes him to come in, so we when we only fix our eyes upon the legal terrors, we shall not heal our sins, but when we believe they are pardoned, this heals them.
But sorrow and a broken heart are required, for sinners to be assured of their forgiveness.
This sorrow is not so much commanded, but it is that whereby God prepares his servants' hearts, to make them see what need they have of pardon and so they may ask pardon, but the sorrow commanded is that which follows belief, for the more I believe the promises, the more I shall grieve for displeasing him.
But what is the way to get assurance of the forgiveness of our sins may some say?
I answer that that be done which is to be done on our part, believed which God has promised.
The things to be done on our part, are these.
Confession plainly and truly we must confess them to God, and to man, when we ourselves cannot overcome them.
Secondly, contrition which is when a man is not stubborn, and resists God's will, and will please himself, to get his heart broken, and he says as Saint Paul says, Lord what will you have me to do? And then we are subject to his will, to him will I look that is of a contrite heart.
Thirdly, desertion, or forsaking of sin, for he that forsakes not his sins shall not prosper, which is when we having the like occasions, yet will not give way to him, but follow our own lusts.
Secondly, that that be believed which God has promised and that is, that as he has said; he will forgive our sins, upon such and such conditions, so we believe it, and to make us to do this, these motions may persuade us.
Q. Because he is merciful, in whose mercy there are three things, [2 pages missing] give our sins, that we may believe it.
But I have committed the sin oft.
Yet God will forgive you, though you have oft committed whoredom, yet I will forgive you, if you turn to me says the Lord, by the Prophet of the house of Israel (Jeremiah 3).
Hence then to make some use of it, as our use is, we may learn not to deceive ourselves, to think we are in the state of grace, when we are not, for if we did truly believe our sins are forgiven us, we would be healed, but if we have the same lusts, and keep the same company, which we did when we were not changed, it is a mere delusion, whatever we say or think.
And thus much for the third point too, there yet remains one more behind, wherewith we will conclude the whole text, and that we may draw from the contrary, to what the Apostle here says, and indeed it is implied, though not expressed. For if sin have no dominion over them that are not under the law but under grace, then on the other side must it needs be as true, namely:
That whoever is under the law, sin has dominion over him, that is, he that refrains sin only for fear of the law, and of judgments, sin has dominion over him, this is the case of them that refrain sinning, only for fear and for the salvation of their souls, or for education's sake, which have been brought up in good families, or such as repent upon some amazement, like the bulrushes which hang down their heads only while the shower lasts, and that,
First because all such as are not under grace, but under the law have not received the spirit, which comes by hearing the gospel, and no creature can change one creature into another, as lead to gold, or a wolf to a lamb, unless it be by God's spirit.
Secondly, to such God's service is burdensome, and violent motions last not long: they are weary in clambering up a hill, all natural motions are swifter at the last than at the first, but these are like the Israelites who after a time, would have returned into Egypt again.
Now then to end all with the time, let us
Q. Be exhorted not to abstain from any sin, for fear of punishment, but consider whether you would serve God for God's sake although there were neither heaven nor hell; it must be our meat and drink, which men would do though there were no punishment for the omission of it, Blessed is he that hungers and thirsts after righteousness.
2. Hence we may learn not to defer repentance till death, sickness, crosses, or age comes, then it may be you would not sin though with Balaam you had your house full of gold and silver, for it is not the abstinence from sin that God loves, but the change of the heart. Amaziah's heart was not right though he walked in all the ways of David, these are the men that have made a covenant with hell and death, but God will disannul that covenant, or it will be but equivocal, many have sworn in their sickness never to commit sin again which afterward, they have committed again with greediness, many have died in the same repentance.
3. Labor to see yourselves doing duties with as much love as you can, and with as little fear, because perfect love casts out fear, and so beloved I have given you a brief survey of the several points contained in the portion of holy Scripture, therefore if you know these things, happy are you if you do them, therefore that you may do them, let us call upon God for a blessing on what we have heard.
FINIS.
AMEN.
