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iteration of fin puts a further aggravation upon it : And *** fad we fhould repent and fin, and fin and repent; but yet you read, Prov. xxiv. 16. “ A just man falleth feven times and “ riseth up again :" Job's friends were good men, yet he tells them, “These ten times reproached me,” Job xix. 3. This indeed fhews a heart that greatly needs purging; for it is with relapses into fpiritual as it is with relapses into natural dsfeafes : A recidivation or return of the disease thews that the morbific matter was not duly purged; but though it fhew the foulness, it doth not always prove the falseness of the heart.

3. Thirdly, Though the one may be impatient of the reproof of his fin, as well as the other ; yet that alone will not conclude fan to be in full dominion over the one, as it is over the other.

It is pity any good man should storm at a juft rebuke of fin; that fuch a precious oil as is proper to heal, should be conceited to break his head: but yet flesh will be tender and touchy, even in good men. Afa was a good man, and yet he was wroth with the prophet who reproved him, as you find, 2 Chron. xvić 10. yet I doubt not but their consciences fmite them for it, when pride suffers not another to do it; a reprocf may be wellrimed and ill managed by another, and so may provoke, but they will hear the voice of confcience in another manner.

4. Fourthly, Though in both some one particular lin' may have more power than another, yet neither doth this alone conclude, that therefore that fin must reign in one, as it doth in another. Indeed the beloved luft of every wicked' man is king. over his fool'; but yèt a godly man's constitution, calling, Gr. 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; Psalm xviii. 23. which fome fuppofe to be the fin of lying, from that inti mation, Psalm 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 felf from it, and both she'w he was not the servant of it.

5. Fifthly, Though both may sin against knowledge, yet it will not follow from thence, that therefore fins againft knows ledge must needs be fins in dominion in the onc, as they are in the other: there was too much light abused; and violence of fered in David's deliberated fin, as he confeffes, Pfal. li. 6. and the fad story itself too plainly shews; and yet, in the main, David was an upright' man still, though this confideration of the fact shrewdly wounded his integrity and stands upă on record for a caution to all others.



E have seen what doth not infer the dominion of fin

in the former particulars, being simply considered.; I shall next shew you what doth, and how the sincere and false hearts are diftinguished in this trial. And,

1. First, Affent and confent upon deliberation notes the soul to be under the dominion of fin; when the mind ape proves fin, and the will gives its plenary consent to it, this sets

up fin in its throne, and puts the soul into subjection to its for the dominion of sin cor.fifts in its authority over us, and our voluntary subjection to it. This you find to be the charac. ter of a wicked graceless person, Pfal. 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 fin through mistake, or be precipitated into fin through the violence of temptation ; but to devise mischief, and set himself in an evil


this notes full affent of the mind; and then, not to abhor evil, notes full consent of the will; and these two being given to fin, not only antecedently to the acting of it, but also consequently to it, to like it afterward, as well as before ; this puts the soul fully under the power of-sin": What can it give more?:

This (as * one faith) in direct opposition to the apostle, Rom. xii. 1. is to present their bodies a dead facrifice, unholy, and abominable to God; acceptable to the devil, which is their unreasonable service : all men by nature are given to lin, but these men give themselves to it.

2. Secondly, The customary practice of fin, subjects the foul to the dominion of fin; and so “ he that is born of God « doth not commit sin,” i John iii. 9. Fall into fin, yea, the fame sin he may, and that often ; but then its not without reluctance, repentance, and a protest entred by the soul in heaven against it; so that fin hath not a quiet possession of his foul; he is not the servant of sin, nor doth he willingly walk after its commandments ; but fo 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 fin. So the servants of fin are described, Ifa. lxvi. 3. "They have cho. " sen their own ways, and their foul delighteth in their abomi« nations."

* Mr. Caryl. VOL, VII


Look, as our delight in God is the measure of our holiness, so our delight in fin is the measure of our sinfulness. Delight in sın is the uppermost round of the ladder, and much higher the soul of a finner cannot go, till it be turned off in. to hell; “ It is a sport to a fool to do mischief,” Prov. X. 23. Never merrier than when he hath the devil for his play-fellow, faith * one upon that place.

4. Fourthly, Impatience of Christ's yoke and government, argues the foul to be the subject of fin. This is clear from the apostle's reasoning in Rom. vi. 17, 18. “But God be " thanked that ye were the servants of fin, but ye have obeyo ed from the heart the form of doctrine which was delivered " you. Being then made free from fin, ye became the ser“ vants of righteousness.” Where you see plainly, that no man can have his manumifsion or freedom from fin, 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 lufts, 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 plunging in the world and our lufts; this is a sad note of a soul in subjection to fin.

Object. But may not an upright foul find some wearinefs in Spiritual things ?

Sol. Doubtless he may, for he hath fleth as well as fpirit ; and though the spirit be willing, the flesh is weak: he is fanctified 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 members, i. e. contrary inclinations. However, if he be weary fometimes in the duties of godliness, to be sure he is more weary out of them, and is not centred 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 fin; and as a fill upon dry land, when engaged in spiritual duties ; especially such as are secret, and have no external allurements of reputation to engage him to them.

But what furprisals or captivities to sin foever may befal an upright foul, yet it appears by these eight following particulars, that he is not the servant of fin, nor in full subjection to it. For,

1. First, Though he may be drawn to fin, yet he cannot reflect upon his lin without shame and forrow; which plainly thews it to be an involuntary furprize. So Peter wept bitterly, Matth. xxvi. 75. And David mourned for his fin heartily. Others can fetch new pleasures out of their old fins, by reflecting on them; and some can glory in their shame, Phil. üi. 19. fome are ftupid and senseless after fin; and the forrow of a carnal heart for it, is but a morning dew: but it is far otherwise with God's people.

* Mr. Trap.

2. Secondly, Though a saint may be drawn to fin, yet it is not with a deliberate and full consent of his will; their delight is in the law of God, Rom. vii. 22. “ They do that which they 66 would not,” ver. 16. i. e. there are inward diflikes from the new nature: and as for that case of David, which seems to have so much of counsel and deliberation 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 tenour of his life, 1 Kings xv. 5.

3. Thirdly, Though an upright foul may fall into fin, yet he is restless and unquiet in that condition, like a bone out of joint; and that speaks him to be none of sin's servants; as, on the contrary, if a man be engaged in the external duties of religion, and be restless, and unquiet there, his heart is not in it, he is not at rest till he be again in his earthly business ; this man cannot be reckoned Christ's servant: a gracious heart is much after that rate employed in the work of lin, that a carnal heart is employed in the work of religion. That is a good rule, Ea tantum dicuntur ineffe, quae insunt per modum quietis : That is a man's true temper, wherein he is at rest. Poor David fell into sin, but he had norest in his bones because of it, Psalm li. 10, 11, 12. If his heart be off from God and duty for a little while, yet he recollects himself, and faith, as Pfal. cxvi. 7. “ Return to thy rest, my soul.”

4. Fourthly, Though a fincere Christian fall into fin, and commit evil; yet he proceeds not from evil to evil, as the ungodly do, Jer. ix. 3. but makes his fall into one fin a caution to prevent another sin. Peter by his fall got establishment for the time to come. If God will speak peace to them, they are careful to return no more to folly; Pfalm lxxxv. 8. “ In that “ ye sorrowed after a godly fort, what carefulness it wrought ? « Yea, what fear?” 2 Cor.vii. 11. It is not so with the servants of fin, one sin leaves them much more disposed to another fin.

5. Fifthly, A sincere Christian may be drawn to fin, but yet he would be glad with all his heart to be rid of fin: it would

be more to him than thousands of gold and silver, that he might grieve and offend God no more, and that shews sin is not in dominion over him: he that is under the dominion of fin, is loath to leave his lusts. Sin's servants are not willing to part with it, they hold it fast, and refuse to let it go, as that text expresseth it, Jer. viii. 5. But the great complaint of the upright is expressed by the apostle according to the true sense of their hearts, in Rom. vii, 24. “Who {hail deliver me from the body 6 of this death ?”

6. Sixthly, It appears they yield not themselves willingly to obey fin, in as much as it is the matter of their joy when God orders any providence to prevent fin in them: “ Blefsed “ be the Lord, (faid David to Abigail) and blessed be thy advice; “ and blessed be thou, that haft kept me this day from thed“ ding blood," 1 Sam. xv. 32, 33.

Here is blessing upon blessing for a lin-preventing providence. The author is blessed, the inftrument blessed, the means bleffed. O it is a blessed thing in the eyes of a fincere inan to be kept from sin ! he reckons it a great deliverance, a very þappy escape, if he be kept from sin.

7. Seventhly, This shows that some who may be drawn to commit sin, yet are none of the servants of sin, that they do heartily beg the assistance of grace to keep them from fin: « Keep back thy servant from presumptuous sins," (faith the Psalmilt, Psalm xix. 13.) « let them noç have dominion over “ me;" q. d. Lord, I find propensions to fin in my nature, yea, and strong ones too ; if thou leave me to myself, I am carried into sin as easily as a feather down the torrent. "O “ Lord, keep back thy servant." And there is no petition that upright ones pour out their hearts to God in, either more frequently or more ardently than in this, to be kept back from fin.

8. Eighthly, and Lastly, This shews the soul not to be un. der the dominion of fin, that it doth not only cry to God to be kept back from sin, but uses the means of prévention himself ; he refifts it, as well as prays against it; Psalm xviii. 23. “I

was also upright before him, and kept myself from mine ini. « quity :” So Job xxxi. 1. "I have made a covenant with “ mine eyes ;” and yet more fully in Ifa. xxxiii. 15. ¢ shaketh his hands from holding bribes, and stoppeth his ears “ from hearing blood, and thutteth his eyes from seeing evil.” See with what care the portals are shut at which sin useth to enter. All these things are very relieving considerations to


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