affections, will be continually rebelling against it. Now this, we say, is the interest of all, namely, to inquire of what sort and kind that conflict with sin is which is in them. If it be of the first sort, they may yet be under the dominion of sin; if of the latter, they are freed from it. Wherefore, whilst the mind is dubious in this case and undetermined, many evil consequences it will be perplexed withal. I shall name some of them:

1. Such a soul can have no solid peace, because it hath not satisfaction what state it doth belong unto. 2. It cannot receive refreshment by gospel consolations in any condition, for its just fears of the dominion of sin will defeat them all. 3. It will be dead and formal in all its duties, without spiritual courage and delight, which will at length make it weary of them. So, 4. All grace, especially faith, will be weakened and impaired under this frame continually. 5. Fear of death will hold the soul in bondage. Wherefore, it is highly necessary to have this case well stated and determined in our minds; whereto if the foregoing discourses may contribute any thing, it is what was designed in them.

There remains only to give some few directions how the prevalency of sin, unto such a degree as to render the case about its rule dubious in the mind, may be obviated and prevented. Some few of the many that might be given I shall propose:

1. The great rule for preventing the increase and power of vicious habits is, watch against beginnings. Sin doth not attempt dominion but in particular instances, by one especial lust or another. Wherefore, if any sin or corrupt lust begin, as it were, to set up for a peculiar predominancy or interest in the mind and affections, if it be not entertained with severe mortification, it will ruin the peace, if not endanger the safety, of the soul. And when this is so, it may easily be discovered by any one who keepeth a diligent watch over his heart and ways; for no sin doth so entirely advance itself in the mind and affections, but it is promoted therein either by men's natural inclinations, or by their circumstances on occasions of life, or by some temptation which they have exposed themselves unto, or by some such neglect wherein the frequency of acts has strengthened vicious inclinations. But these things may be easily discerned by those who are in any measure awake unto their soul's concernments.

The strict charge given us by our Lord Jesus Christ to "watch," and that of the wise man, "above all keepings to keep our heart," have especial regard unto these beginnings of sin's obtaining power in us. So soon as a discovery is made of its coincidence or conjunction with any of these ways of the promotion of its power, if it be not opposed with severe and diligent mortification, it will proceed in the method declared, James i. 14, 15.

Those who would be wise must familiarize wisdom unto their minds by a continual free converse with it. They must say unto wisdom, "Thou art my sister," and call understanding their kinswoman, Prov. vii. 4. So will wisdom have power in and over their minds. And if we suffer sin, by any of the advantages mentioned, to familiarize itself unto our minds,-if we say not unto it, "Get thee hence," upon the first appearance of its activity for power in us,-it will put hard for the throne.

2. Carefully inquire and try whether such things which you may do or approve of in yourselves do not promote the power of sin, and help on its rule in you. This method David prescribes, Ps. xix. 12, 13. "Secret sins," such as are not known to be sins, it may be, to ourselves, make way for those that are "presumptuous." Thus pride may seem to be nothing but a frame of mind belonging unto our wealth and dignity, or our parts and abilities; sensuality may seem to be but a lawful participation of the good things of this life; passion and peevishness, but a due sense of the want of that respect which we suppose due unto us; covetousness, a necessary care of ourselves and our families. If the seeds of sin are covered with such pretences, they will in time spring up and bear bitter fruit in the minds and lives of men. And the beginnings of all apostasy, both in religion and morality, lie in such pretences. Men plead they can do so and so lawfully, until they can do things openly unlawful.

3. Keep your hearts always tender under the word. This is the true and only state of inconsistency with and repugnancy to the rule of sin. The loss hereof, or a decay herein, is that which hath opened the flood-gates of sin amongst us. Where this frame is, a conscientious fear of sinning will always prevail in the soul; where it is lost, men will be bold in all sorts of follies. And that this frame may be preserved, it is required,—(1.) That we cast out all vicious habits of mind that are contrary unto it, James i. 21; (2.) That we preserve an experience of its power and efficacy on our souls, 1 Pet. ii. 1–3; (3.) That we lay aside all prejudices against those that dispense it, Gal. iv. 16; (4.) That we keep the heart always humble, in which frame alone it is teachable, Ps. xxv. 9,-every thing in the preaching of the word comes cross and unpleasing to the minds of proud men; (5.) That we pray for a blessing on the ministry, which is the best preparation for receiving benefit by it.

4. Abhor that peace of mind which is consistent with any known sin. Men may have frequent surprisals into known sins, but if, whilst it is so with them, they refuse all inward peace but what comes in by most fervent and sincere desires of deliverance from them and repentance for them, they may be safe from the dominion of sin; but if men can on any hopes, or presumptions, or re

solutions, preserve a kind of peace in their minds whilst they live in any known sin, they are nigh the borders of that security which is the territory wherein sin doth reign.

5. Make continual applications unto the Lord Christ, in all the acts of his mediation, for the ruin of sin, especially when it attempts a dominion in you, Heb. iv. 16. This is the life and soul of all directions in this case, which needs not here to be enlarged on; it is frequently spoken unto.

Lastly, Remember that a due sense of deliverance from the dominion of sin is the most effectual motive unto universal obedience and holiness; as such it is proposed and managed by the apostle, Rom. vi,

END OF VOL. VII.

EDINBURGH: PRINTED BY JOHNSTONE & HUNTER