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 pos- sessed 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, unclean- ness, swearing, and the like; or, 4. Live in the neglect of religious duties in their closets and families, whence all their public attend- ance 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 warn- ings 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
542 OF THE DOMINION OF SIN AND GRACE.
dominion and bears rule in the minds of men. This all men may easily know, as the apostle declares, Rom. vi. 16.
CHAPTER V.
The third inquiry handled, namely, What is the assurance given us, and what are the grounds thereof, that sin shall not have dominion over us—The ground of this assurance is, that we are “ not under the law, but under grace’—The force of this reason shown, namely, How the law doth not destroy the domi- nion of sin, and how grace dethrones sin and gives dominion over it.
III. AnD thus much hath been spoken unto the second thing pro- posed 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 tt, 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 mani- fest in some few instances :—
First, The law giveth no strength against sim 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, Ps, xix. 7-9. In this sense it contained not only the law of precepts, but the promise also and the covenant, which was the means of conveying spiritual life and strength unto
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the church. In this sense it is not here spoken of, nor is anywhere —
opposed unto grace. 2. For the covenant rule of perfect obedience:
GROUNDS OF THE ASSURANCE GIVEN IN THE TEXT. 543
“Do this, and live.’ In this sense men are said to be “under it,” in opposition unto being “under grace.” They are under its power, rule, conditions, and authority, as a covenant. And in this sense all men are under it who are not instated in the new covenant through faith in Christ Jesus, who sets up in them and over them the rule of grace; for all men must be one way or other under the rule of God, and he rules only by the law or by grace, and none can be under both at the same time.
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 pro- mise 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,” Gal. iu. 21. If it could have given life or strength, it would have produced righteousness, we should have been justified by it. It discovers sin and condemns it, but gives no strength to oppose it. It is not God’s ordinance for the dethroning of sin, nor for the destruction of its dominion.