and all those efficacious operations of his whereby it is so, are generally despised; and they must live and die slaves unto sin, by whom they are so. Wherefore, a great part of our wisdom for the attaining and preserving this liberty, consists in the acting of faith on that promise of our Saviour, that our heavenly Father will give the Holy Spirit to them that ask him' of him. When sin in any instance, by any temptation, urgeth for power and rule in us, we are ready to turn into ourselves and our own resolutions, which in their place are not to be neglected. But immediate cries unto God for such supplies of his Spirit, as without which sin will not be subdued, we shall find our best relief. Bear it in mind, try it on the next occasion, and God will bless it with success.

3. The instrumental cause of this freedom is the duty of believers themselves, in and for the destruction of sin. And this also manifests the importance of this privilege. This is one of the principal ends of all our religious duties; of prayer, of fasting, of meditation, of watchfulness unto all other duties of obedience; they are all designed to prevent and ruin the interest of sin in us. We are called into a theatre to fight and contend, into a field to be tried in a warfare. Our enemy is this sin, which strives and contends for the rule over us. This we are to resist even unto blood, that is, our utmost in doing and suffering. And certainly that is in itself and unto us of the highest importance, which on divine appointment and command, is the great end of the constant endeavours of our whole lives.

Secondly, It appears so to be from the consideration of the bondage which we are delivered from thereby. Bondage is that which human nature is most averse from, until it be debased and debauched by sensual lusts. Men of ingenuous spirits have in all ages chosen rather to die than to be made slaves. But there is no such bondage as that which is under the dominion of sin. To be under the power of base lusts, as covetousness, uncleanness, drunkenness, ambition, pride, and the like, to make provision to fulfil their desires in the wills of the mind and the flesh, is the worst of slavery.

But we may say what we please on this subject; none think themselves so free, none make such an appearance of

and body, wherein it hath incorporated itself, be dissolved. This is our lot and portion; this is the consequent of our apostacy from God, and the depravation of our nature thereby.

You will say then, Whereto serves the gospel, and the grace of our Lord Jesus Christ in this case, if it be not able to give us deliverance herein? I answer, It doth give ús a fourfold relief, which amounts virtually to a constant deliverance, though sin will abide in us whilst we are in this world.

1. It is so ordered, that the continuance of sin in us shall be the ground, reason, and occasion of the exercise of all grace, and putting a lustre on our obedience. Some excellent graces, as repentance and mortification, could have no exercise if it were otherwise. And whilst we are in this world, there is a beauty in them that is an overbalance for the evil of the remainders of sin; and the difficulty which is hereby put on our obedience, calling continually for the exercise and improvement of all grace, renders it the more valuable. Herein lies the spring of humility and self-resignation to the will of God. This makes us love and long for the enjoyment of Christ, putting an excellency on his mediation; whence the apostle, on the consideration of it, falls into that ejaculation; 'I thank God through Jesus Christ my Lord;' Rom. vii. 25. This sweetens unto us our future rest and reward. Wherefore the continuance of us in this state and condition in this world, a state of spiritual warfare is best for us, and highly suited unto divine wisdom, considering the office and care of our Lord Jesus Christ for our relief. Let us not complain, or repine, or faint, but go on with Christian fortitude unto the end, and we shall have success.

For,

2. There are, by the grace of Christ, such supplies and aids of spiritual strength granted unto believers, that sin shall never proceed farther in them than is useful and needful for the exercise of their graces. It shall never have its will upon them, nor dominion over them, as we have before declared.

3. There is mercy administered in and by the gospel, for the pardon of all that is evil in itself, or in any of its effects. There is no condemnation unto them that are in Christ Jesus. Pardoning mercy, according to the tenor of

the covenant, doth always disarm this sin in believers of its condemning power. So that, notwithstanding the utmost endeavours of it, 'being justified by faith, they have peace with God.'

4. There is a season, when by the grace of Christ it shall be utterly abolished; namely, at death, when the course of our obedience is finished. Wherefore, to affirm that this sin, and consequently a conflict with it, doth abide in believers whilst they are in this world, is no disparagement unto the grace of Christ, which gives such a blessed deliverance from it.

Secondly, There is a double conflict with and against sin. The one is in those that are unregenerate, consisting in the rebellion of light and conscience against the rule of sin, in many particular instances. For although sin be enthroned in the will and affections, yet the knowledge of good and evil in the mind, excited by the hopes and fears of things eternal, will make head against it, as unto the performance of sundry duties and abstinence from sin. This conflict may be where sin is in the throne, and may deceive themselves, supposing it may be from the rule of grace, when it is only from the rebellion of light, and the charge of a conscience yet unseared. But there is a conflict with sin where grace hath the rule and is enthroned. For although grace have the sovereignty in the mind and heart, yet the remainders of sin, especially in the corrupt 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,

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my countenance.' We may be sensible of great oppression from the power of this enemy; this may cause us to go mourning all the day long, and in some sense it ought so to do. Howbeit we ought not hence to despond, or to be cast down from our duty or our comfort. Still we may trust in God through Christ, and live in continual expectation of such spiritual reliefs, as shall assuredly preserve us from the dominion of sin. This faith, hope, and expectation, we are called unto by the gospel. And when they are not cherished, when they are not kept up unto a due exercise, all things will go backward in our spiritual condition.

4. Make especial application unto the Lord Christ, unto whom the administration of all spiritual supplies is committed, for the communication of them unto you, according unto all especial occasions. Hath sin got the advantage of a powerful temptation, so as that it seems to put hard for dominion in the soul, as it was with Paul under the buffetings of Satan, when he had that answer from God upon his reiterated prayer, My grace is sufficient for thee;' sin shall not have dominion over thee? Hath it by its deceitfulness brought the soul into a lifeless, senseless frame, makes it forgetful of duties, negligent in them, or without spiritual delight in their performance? Hath it almost habituated the soul unto careless and corrupt inclinations unto the love of, or conformity to, the world? Doth it take advantage from our darkness and confusion under troubles, distresses, or temptations? On these and the like occasions it is required, that we make especial fervent application unto the Lord Christ, for such supplies of grace as may be sufficient and efficacious to control the power of sin in them all. This under the consideration of his office and authority unto this end, his grace and readiness from especial inducements, we are directed unto, Heb. iv. 14-16.

5. Remember always the way and method of the operations of divine grace and spiritual aids. It is true in our first conversion to God, we are as it were surprised by a mighty act of sovereign grace, changing our hearts, renewing our minds, and quickening us with a principle of spiritual life. Ordinarily many things are required of us in a of duty in order thereunto. And many previous operaway tions of grace in our minds in illumination, and the sense

of sin, do materially and passively dispose us thereunto, as wood when it is dried is disposed to firing. But the work itself is performed by an immediate act of divine power, without any active co-operation on our parts. But this is not the law or rule of the communication or operation of actual grace, for the subduing of sin. It is given in a way of concurrence with us in the discharge of our duties, and when we are sedulous in them we may be sure we shall not fail of divine assistance, according to the established rule of the administration of gospel grace. If, therefore, we complain that we find not the aids mentioned, if at the same time we are not diligent in attendance unto all the duties whereby sin may be mortified in us, we are exceedingly injurious to the grace of God.

Wherefore, notwithstanding this objection, the truth stands firm, that'sin shall not have dominion over us, 'because we are not under the law, but under grace;' because of the spiritual aids that are administered by grace for its mortification and destruction.

Secondly, The law gives no liberty of any kind; it gendereth unto bondage, and so cannot free us from any dominion, not that of sin; for this must be by liberty; but this we have also by the gospel. There is a twofold liberty: 1. Of state and condition; 2. Of internal operation; and we have both by the gospel. The first consists in our deliverance from the law and its curse, with all things which claim a right against us by virtue thereof; that is, Satan, death, and hell. Out of this state, from whence we can never be delivered by the law, we are translated by grace into a state of glorious liberty; for by it the Son makes us free, and we receive the Spirit of Christ. Now, where the Spirit of the Lord is, there is liberty;' 1 Cor. iii. 17. This liberty Christ proclaims in the gospel unto all that do believe, Isa. Ixi. 1. Hereon they who hear and receive the joyful sound, are discharged from all debts, bonds, accounts, rights, and titles, and are brought into a state of perfect freedom. In this state sin can lay no claim to dominion over any one soul. They are gone over into the kingdom of Christ, and out from the power of sin, Satan, and darkness. Herein indeed lies the foundation of our assured freedom from the rule of sin. It cannot make an incursion on the