4. Fourthly, Though in both some one particular sin may have more power than another, yet neither doth this alone conclude, that therefore that sin must reign in one, as it doth in another. Indeed the beloved lust of every wicked man is king over his soul ; but yet a godly man's constitution, calling, S^c. may incline him more to one sin than another ; and yet neither that nor any other may be said to be in dominion ; for though David speaks of his iniquity, i. e. his special sin, Psal. xviii. 23. which some suppose to be the sin of lying from that intimation, Psal. cxix. 19. yet you see in one place he begs God to keep him from it, and in the other, he tells us he kept him- self from it, and both shew he was not the servant of it.
5. Fifthly, Though both may sin against knowledge, yet it will not follow from thence, that therefore sins against knowledge must
SGO SIGNS OF SIN IN DOMINION.
needs be sins in dominion in the one, as they are in the other : there was too much light abused, and violence offered in David's deliberated gin, as he confesses, Psal. li. 6. and the sad story itself too plainly shews ; and yet, in the main, David was an upright man still; though this consideration of the fact shrewdly wounded his integrity, and stands upon record for a caution to all others.
E have seen what doth not infer the dominion of sin in the former particulars, being simply considered ; I shall next shew you what doth, and how the sincere and false hearts are distinguished in this trial. And,
1. Fii'st, Assent and consent upon deliberation notes the soul to be under the dominion of sin : v/hen the mind approves sin, and the will gives its plenary consent to it, this sets up sin in its thrcne, and puts the soul into subjection to it; for the dominion of sin consists in its authority over us, and our voluntary subjection to it. This you find to be the character of a wicked graceless person, Psal. xxxvi. 4. " He deviseth mischief upon his bed ; he setteth himself in a way " that is not good ; he abhorreth not evil.*"
The best men may fall into sin through mistake, or precipitated into sin through the violence of temptation; but to devise mischief, and and set himself in an evil way, this notes full assent of the mind ; and then, 7iot to abhor evil, notes full consent of the will ; and these two being given to sin, not only antecedently to the acting of it, but also consequently to it, to like it afterwards as well as before ; this puts the soul fully under the power of sin ? What can it give more ?
This (as * one saith) in direct opposition to the apostle, Rom. xii. 1. is to present their bodies a dead sacrifice, unholy, and abominable to God ; acceptable to the devil, which is their unreasonable service: all men by nature are given to sin, but these men give themselves to it.
2. Secondly, The customary practice of sin subjects the soul to the dominion of sin ; and so " he that is born of God doth not commit " sin," 1 John iii. 9. Fall into sin, yea, the same sin he may, and that often; but then it is not without reluctance, repentance, and a protest entered by the soul in heaven against it; so that sin hath not a quiet possession of his soul ; he is not the servant of sin, nor doth he willingly walk after its commandments ; but so do its own servants : it is their daily practice, Jer. ix. 3. " They proceed from " evil to evil.''
3. Thirdly, Delight in sin proves the dominion of sin. So the servants of sin are described, Isa. Ixvi. 3. " They have chosen their " own ways, and their soul delighteth in their abominations."'
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Look, as our delight in God is the measure of our holiness, so our delight in sin is the measure of our sinfulness. Delight in sin is the uppermost round of the ladder, and much, higher the soul of a sinner cannot go, till it be turned off into hell ; " It is a sport to a fool to do " mischief,'" Prov. x. 23. Never merrier than when he hath the devil for his playfellow, saith * one upon that place.
4. Fourthly^ Impatience of Christ's yoke and government, argues the soul to be the subject of sin. This is clear from the apostle's rea- soning in Rom. vi. 17, 18. " But God be thanked that ye were " the servants of sin, but ye have obeyed from the heart the form *' of doctrine which was delivered you. Being then made free from " sin, ye became the servants of righteousness."" Where you see plainly, that no man can have his manumission or freedom from sin, that comes not into Christ's service, and yields himself up to his obedience.
So then, to fret at Christ's laws, that tie us up from our lusts, to be weary of all spiritual employments as a burden intolerable, never to be in our element and centre till we are off from God, and plung- ing in the world and our lusts ; this is a sad note of a soul in sub- jection to sin.
Object. But may not an upiight soul find some wear'mess in spi- ritual thmg's ?
Sol. Doubtless he may, for he hath flesh as well as spirit ; and though the spirit be willing, the flesh is weak : he is sanctified but in part, and his delight in the law of God is but according to, or after the inner man^ Rom. vii. 22. But he sees another law in his mem- bers, i. e. contrary inclinations. However, if he be weary some- times in the duties of godliness, to be sure he is more weary out of them, and is not centered and at rest till he be with his God again : but the carnal heart is where it would be, when it is in the service of sin ; and as a fish upon dry land, when engaged in spiritual duties ; especially such as are secret, and have no external allurements of re- putation to engage him to them.
But what surprisals or captivities to sin soever may befal an up- right soul, yet it appears by these eight following particulars, that he is not the servant of sin, nor in full subjection to it. For,
1. Firsts Though he may be drawn to sin, yet he cannot reflect upon his sin without shame and sorrow ; which plainly shews it to be an involuntary surprize. So Peter wept bitterly, Mat. xxvi. 75. And David mourned for his sin heartily. Others can fetch new pleasures out of their old sins, by reflecting on them ; and some can glory in their shame, Phil. iii. 19. some are stupid and senseless after sin ; and the sorrow of a carnal heart for it, is but a morning dew : but it is far otherwise with God's people.
2. Secondly, Though a saint may be drawn to sin, yet it is not with
B62 EVD')EXCE OF TKE NON-DOMINION OF SIN.
a deliberate and full consent of his will ; their dehght is in the lavf of God, Rom. vii. 22. " They do that which they would not," ver. 16. i. e. there are inward .dislikes fr. m the new nature: and as for that case of David, which seems to have so much of counsel and de- liberation in it, yet it was but in a single act; it was not in the general course of his life; he was upright in all things, i.e. in the general course and tenor of his life, 1 Kings xv. 5.