A treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by John Owen ...

CHAP. II.

The Enquiries for understanding the Text proposed; the first spoken to: viz. What is the dominion of Sin, which we are freed from, and discharged of by Grace.

WE shall enquire into Three Things from the Words of this Text.

• I. What is that Dominion of Sin, which we are freed from, and discharged of by Grace.
• ...

• II. How we may know whether Sin hath the Dominion in us or no.
• III. What is the Reason and Evidence of the Assurance here given us, That Sin shall not have Dominion over us; namely, because we are not under the Law, but under Grace.

1. AS unto the first of these, I shall on∣ly recount some such Properties of it, as will discover its Nature in general; the particulars wherein it doth consist, will be considered afterwards.

1. THE Dominion of Sin is perverse and evil, and that on both the Accounts which render any Rule or Dominion so to be. For,

1. IT is Ʋsurped. Sin hath no Right to rule in the Souls of Men. Men have no power to give Sin a Right to rule over them. They may voluntarily enslave themselves unto it; but this gives Sin no Right or Title. All men have originally another Lord, unto whom they owe all O∣bedience; nor can any thing discharge them from their Allegiance thereunto: And this is the Law of God. The Apostle saith in∣deed, that unto whom Men yield them∣selves servants to obey, his Servants they

are to whom they obey, whether of Sin unto Death, or of Obedience unto Righ∣teousness, v. 19. And so it is, men are thereby the proper Servants of Sin; they become so by their own voluntary Subje∣ction unto it: But this gives Sin no Title against the Law of God, whose Right a∣lone it is to bear sway in the souls of men. For all that give up themselves to the service of Sin, do live in actual Rebellion against their natural Leige Lord. Hence sundry things do follow:

First. THE great Aggravation of the evil of a state of Sin. Men who live there∣in, do voluntarily wrest themselves, what lieth in them, from under the Rule of the Law of God, and give up themselves to be slaves unto this Tyrant. Could it lay any claim to this Dominion, had it any Ti∣tle to plead, it were some Alleviation of Guilt in them that give up themselves un∣to it. But men yield up themselves to the slavery of sin, as the Apostle speaks; they reject the Rule of God's Law, and chuse this foreign yoke, which cannot but be an aggravation of their sin and misery. Yet so it is, that the greatest part of men do visibly and openly profess themselves the servants and slaves of Sin. They wear its

Livery, and do all its Drudgery; yea they boast themselves in their Bondage, and never think themselves so Brave and Gal∣lant, as when by profane Swearing, Drunk∣enness, Uncleanness, Covetousness, and Scoffing at Religion, they openly disavow the Lord whom they serve, the Master to whom they do belong. But their Damna∣tion sleepeth not, whatever they may dream in the mean time.

2. HENCE it follows that ordinari∣ly all Men have a Right in themselves, to cast off the Rule of Sin, and to vindicate themselves into liberty. They may when they will, plead the Right and Title of the Law of God unto the Rule of their Souls, to the utter Exclusion of all Pleas and Pretences of Sin, for its Power. They have Right to say unto it, Get thee hence, what have I to do any more with Idols?

ALL Men, I say, have this Right in themselves, because of the natural Allege∣ance they owe to the Law of God; but they have not Power of themselves to exe∣cute this Right, and actually to cast off the yoke of sin; but this is the work of Grace. Sin's Dominion is broke only by Grace.

BUT you will say then, Unto what end serves this Right, if they have not Power in themselves to put it in Execu∣tion? And how can it be charged as an Aggravation of their sin, that they do not use the Right which they have, seeing they have no Power so to do? Will you blame a Man that hath a Right to an Estate if he do not recover it, when he hath no means so to do?

I answer briefly Three Things.

1st. NO Man living neglects the use of this Right, to cast off the Yoke and Do∣minion of Sin, because he cannot of himself make use of it; but meerly because he will not. He doth voluntarily chuse to con∣tinue under the Power of Sin, and looks on every thing as his Enemy, that would de∣liver him. The carnal Mind is Enmity a∣gainst God, it is not subject unto his Law, nor can it be, Rom. viii. 7. When the Law comes at any time to claim its Right and Rule over the Soul, a Man under the Power of Sin, looks on it as his Enemy that comes to disturb his Peace, and fortifies his mind against it. And when the Gospel comes and tenders the way and means for the Souls delivery, offering its aid and assistance unto that end; this also is looked on as an

Enemy, and is rejected, and all its offers unto that end. See Prov. i. 20, 21, 22, 23, 24, 25. and John iii. 19. This then is the Condition of every one that abides under the Dominion of Sin: He chuses so to do; he continues in that state by an act of his own Will; he avows an Enmity unto eve∣ry thing which would give him delive∣rance; which will be a sore Aggravation of his Condemnation at the last day.

2ly. GOD may justly require that of any, which it is in the Power of the Grace of the Gospel to enable them to per∣form and comply withal. For this is ten∣dred unto them in the Preaching of it every day. And although we know not the ways and means of the effectual Commu∣nication of Grace unto the Souls of men; yet this is certain, that Grace is so tendred in the preaching of the Gospel, that none go without it, none are destitute of its aids and assistances, but those alone, who by a free act of their own Wills, do refuse and re∣ject it. This is that which the whole Cause depends on; You will not come unto me, that you may have Life. And this all Unbelievers have or may have Experience of in themselves. They may know on a due Examination of themselves, that they

do voluntarily refuse the assistance of Grace, which is offered for their deliverance. Therefore is their destruction of themselves. But,

3ly. THERE is a time, when Men lose even the Right also. He who gave up himself to have his Ear bored, lost all his claim unto future Liberty; he was not to go out at the year of Jubile. So there is a Time when God judicially gives up Men to the Rule of Sin, to abide under it for ever; so as that they lose all Right unto Liberty. So he dealt with many of the Idolatrous Gentiles of old, Rom. i. 24, 26, 28. and so continues to deal with the like profligate Sinners. So he acts towards the generality of the Anti-christian World, 2 Thess. ii. 11, 12. and with many despisers of the Gospel, Isa. vi. 9, 10. When it is come to this, Men are cast at Law; and have lost all Right and Title unto Liberty from the Do∣minion of Sin. They may repine sometimes at the Service of Sin or the Consequence of it, in Shame and Pain, in the shame∣ful Distempers that will pursue many in their Uncleanness; yet God having given them up judicially unto Sin, they have not so much as a Right to put up one Prayer or Petition for deliverance; nor will they do

so, but are bound in the fetters of cursed Presumption or Despair. See their Work and Wages, Rom. ii. 5, 6. This is the most woeful state and condition of Sinners in this World; an unavoidable entrance in∣to the Chambers of Death. You that have lived long under the power of Sin, beware least that come upon you which is spoken of in these Scriptures. You have as yet a Right unto deliverance from that bondage and servitude wherein you are, if you put in your Claim in the Court of Hea∣ven. You know not how soon you may be deprived of this also, by God's giving you up judicially unto Sin and Satan. Then all Complaints will be too late, and all springs of endeavours for Relief be ut∣terly dry'd up. All your Reserves for a future Repentance shall be cut off, and all your Cries shall be despised: Prov. i. 25, 26, 27, 28, 29. Whilst it is yet called to day harden not your hearts, least God swear in his wrath, that you shall never enter into his Rest.

THAT you may be warned, take notice that the Signs or Symptoms of the approach of such a season, of such an irre∣coverable condition, are (1.) a long con∣tinuance in the practice of any known sin.

There are bounds of divine Patience. The long suffering of God for a time waits for Repentance, 1 Pet. iij. 20. 2 Pet. iij. 9. But there is a time, when it doth only en∣dure Vessels of Wrath, fitted for Destructi∣on, Rom. ix. 22. which is commonly after a long continuance in known sin. (2.) When Convictions have been digested, and Warnings despised. God doth not u∣sually deal thus with Men, until they have rejected the means of their Deliverance. There is a Generation indeed, who from their youth up do live in a contempt of God; such are those proud sinners whom the Psalmist describes, Psal. x. 2, 3, 4, 5, 6, 7, &c. There are seldom any tokens of the going forth of the Decree against this sort of Men. The appearing evidences of it, are their adding drunkenness unto thirst; one kind of sin unto another, making a visible Progress in sinning, adding boasting and a profane Contempt of all things Sa∣cred, unto their Course in Sin. But ordi∣narily those that are in danger of this judi∣cial Hardness, have had warnings and con∣victions, which made some impression on them; but are now left without any Calls and Rebukes, or at least any sense of them. (3). When Men contract the

guilt of such Sins, as seem to entrench on the unpardonable sin against the Holy Ghost. Such as proud, contemptuous, malicious Reproaches of the ways of God, of Holi∣ness, of the Spirit of Christ and his Gospel. This sort of Persons are frequently marked in the Scripture, as those who at least are nigh unto a final and fatal Rejection. (4.) A voluntary relinquishment of the means of Grace, and Conversion unto God, which men have enjoy'd. And this is common∣ly accompanied with an hatred of the word, and those by whom it is dispensed. Such Persons God frequently, and that visibly, gives up in an irrecoverable way unto the dominion of Sin. He declares that he will have no more to do with them. (5.) The resolved choise of wicked, profane, unclean scoffing Society. It is very rare that any are recovered from that snare. And many other Signs there are of the near approach of such an hardning Judgment, as shall give up men everlastingly to the service of Sin. Oh that poor Sinners would awake, before it be too late.

2. THIS Dominion of Sin is evil and perverse, not only because it is unjust and usurped, but because it is always used and exercised unto ill Ends, unto the Hurt and

Ruine of them over whom it is. An Usur∣per may make use of his Power and Rule for good Ends, for the good of them over whom he rules. But all the ends of the Dominion of sin are evil unto sinners. Sin in its Rule will pretend fair, offer sundry advantages and satisfactions unto their Minds. They shall have Wages for their Work: Pleasure and Profit shall come in by it. Yea on di∣vers pretences it will promise them eternal Rest at the close of all; at least that they shall not fail of it by any thing they do in its service: And by such means it keeps them in security. But the whole real De∣sign of it, that which in all its Power it operates towards, is the eternal Ruine of their Souls; and this Sinners will under∣stand when it is too late, Jerem. ij. 13, 19.

2dly. THIS Dominion of sin is not a meer force against the Will and Endeavours of them that are under it. Where all the Power and Interest of Sin consists in putting a force on the mind and soul by its Tempta∣tions, there it hath no Dominion. It may perplex them, it doth not rule over them: Where it hath Dominion, it hath the force and power of a Law in the Wills and Minds of them in whom it is. Hereby it requires Obedience of them, and they yield up

themselves Servants to obey it, Rom. vi. 16.

WHEREFORE unto this Dominion of sin, there is required a Consent of the Will in some measure and degree. The constant Reluctancy and conquering Preva∣lency of the Will against it, defeats its Ti∣tle unto Rule and Dominion; as the Apo∣stle declares at large in the next Chapter. The Will is the sovereign Faculty and Power of the Soul; whatever Principle acts in it, and determines it, that hath the Rule. Notwithstanding Light and Con∣viction, the determination of the whole, as unto Duty and Sin, is in the power of the Will. If the will of sinning be taken away, sin cannot have Dominion. Here is Wisdom. He that can distinguish be∣tween the Impressions of Sin upon him, and the Rule of Sin in him, is in the way of Peace. But this oft-times (as we shall far∣ther see, with the Reason of it) is not easily to be attained unto. Convictions on the one hand, will make a great Pretence and Appearance of an Opposition in the Will unto Sin, by their unavoidable Im∣pressions on it, when it is not so. And di∣sturbed Affections under Temptations, will plead, that the Will it self is given up unto the choice and service of sin, when it

is not so. The Will in this Matter is like the Thebans Shield, whilst that was safe they conceited themselves victorious, even in death. However this Case is determin∣able by the light of Scripture and Experi∣ence, and it is here proposed unto a Deter∣mination.

3dly. IT is required unto this domini∣on of sin, that the soul be not under any o∣ther supreme Conduct; that is, of the Spirit of God, and of his Grace by the Law. This is that which really hath the sovereign Rule in all Believers: They are led by the Spirit, guided by the Spirit, acted and ruled by him, and are thereby under the Go∣vernment of God and Christ, and no o∣ther. With this the Rule of Sin is abso∣lutely inconsistent. No Man can at once serve these two Masters. Grace and Sin may be in the same Soul at the same time; but they cannot bear Rule in the same Soul at the same time. The Throne is singular, and will admit but of one Ruler. Every Evidence we have of being under the Rule of Grace, is so, that we are not under the Dominion of Sin.

THIS therefore is the principal way and means which we have to secure our Peace and Comfort against the Pretences

of Sin, unto the disquietment of our Con∣sciences. Let us endeavour to preserve an Experience of the Rule of Grace in our Hearts, Col. iij. 15. Under a Conduct and Rule whence our state is denominated, we are and must be. This is either of Sin or Grace. There is no Composition nor Co∣partnership between them, as to Rule: As to Residence there is, but not as unto Rule. If we can assure our selves of the one, we secure our selves from the other. It is therefore our Wisdom, and lies at the foundation of all our Comforts, that we get Evidences and Experience of our being under the Rule of Grace; and it will evi∣dence it self, if we are not wanting unto a due Observation of its acting, and opera∣tion in us. And it will do it, among others, these Two ways.

1. BY keeping up a Constancy of design in living to God, and after Conformity unto Christ, notwithstanding the interpo∣sition of surprizals by Temptations, and the most urgent solicitations of Sin: This is called, Cleaving unto God, with purpose of Heart, Acts xi. 23. This will be, where∣ever Grace hath the Rule. As a Man that goeth to Sea, designs some certain Place and Port, whither he guides his Course;

in his way he meets, it may be, with Storms and cross Winds, that drive him out of his Course, and sometimes directly backward, towards the Place where he set forth; but his design still holds, and in the pursuit thereof, he applies his Skill and Industry, to retrieve and recover all its losses and back-drivings; by cross Winds and Storms. So is it with a Soul under the Conduct of Grace; its fixed design is to live unto God; but in its Course it meets with Storms and cross Winds of Tempta∣tions, and various Artifices of Sin. These disturb him, disorder him, drive him back∣wards sometimes, as if it would take a contrary Course, and return unto the Coast of Sin from whence it set out. But where Grace hath the Rule and Conduct, it will weather all these Oppositions and Obstructi∣ons; it will restore the Soul, bring it again into order, recover it from the confusions and evil Frames that it was drawn into. It will give a fresh predominancy unto its prevalent design of living unto God in all things. It will do this constantly as often as the soul meets with such ruffles from the Power of Sin; when there is a radical firmitude and strength in a Cause or De∣sign, it will work it self out, through all

changes and variations. But when the strength of any Cause is but Occasion, the first opposition and disorder will ruine us. So, if Mens purposes of living unto God, be only occasional from present Convicti∣ons, the first vigorous Opposition or Temp∣tation will disorder it, and overthrow it. But where this is the radical Design of the Soul, from the Power of Grace, it will break through all such Oppositions, and re∣cover its Prevalency in the Mind and Af∣fections. Hereby doth it evidence its Rule, and that the whole Interest of Sin in the Soul is by Rebellion, and not by virtue of Dominion.

2. IT doth so, by keeping up a con∣stant Exercise of Grace in all religious Du∣ties; or, at least, a sincere endeavour, that so it may be. Where Sin hath the Domi∣nion, it can allow the Soul to perform re∣ligious Duties, yea, in some cases, to a∣bound in them. But it will take care that divine Grace be not exercised in them. Whatever there may be of delight in Duties or other motions of Affection, which Light, and Gifts, and Afflictions, and Superstition will occasion, there is no exercise of divine Faith and Love in them: This belongs essen∣tially and inseparably unto the Rule of Grace.

Where-ever that bears sway, the Soul will endeavour the constant Exercise of Grace in all its Duties, and never be satisfied in the Work done, without some sense of it. Where it fails therein, it will judge it self, and watch against the like surprizals; yea, unless it be in case of some great Tempta∣tion, the present sense of the guilt of Sin, which is the highest Obstruction against that spiritual Boldness, which is required unto the due exercise of Grace, that is of Faith and Love in holy Duties, shall not hinder the Soul from endeavouring after it, or the use of it.

IF by these means, and the like insepa∣rable Operations of Grace, we can have an assuring Experience, that we are under the Rule and Conduct of it, we may be free in our Minds from disturbing Apprehensi∣ons of the Dominion of Sin; for both can∣not bear sway in the same Soul.

4thly. IT is required hereunto, that sin makes the Soul sensible of its Power and Rule, at least doth that which may do so, unless Conscience be utterly seared and hardned, and so past feeling. There is no Rule nor Dominion, but they are or may be sensible of it, who are subject thereunto. And there are two Ways whereby sin in

its Dominion, will make them sensible of it in whom it rules.

1. IN repressing and overcoming the ef∣ficacy of the Convictions of the Mind. Those who are under the Dominion of Sin (as we shall see more immediately) may have Light into, and Conviction of their Duty, in many things. And this Light and Con∣viction they may follow ordinarily, not∣withstanding the Dominion of Sin. As a Tyrant will permit his slaves and subjects ordinarily to follow their own Occasions; but if what they would do, comes either in matter or manner to enterfere with or oppose his Interest, he will make them sen∣sible of his Power. So Sin, where it hath the Dominion, if Men have Light and Conviction, it will allow them ordinari∣ly and in many things to comply therewith∣al. It will allow them to pray, to hear the Word, to abstain from sundry sins, to perform many duties, as is expresly affirmed in the Scripture, of many that were under the power of Sin, and we see it in Expe∣rience. How much work do we see about Religion and religious Duties? What con∣stant observation of the Times and Seasons of them? How many duties performed morally good in themselves and useful, by

them, who on many other Accounts, do proclaim themselves to be under the Domi∣nion of Sin? But if the Light and Con∣viction of this sort of Persons do rise up in opposition unto the principal Interest of Sin, in those Lusts and ways wherein it exerciseth its Rule, it will make them, in whom they are, sensible of its Power. They that stifle, or shut their Eyes against, or cast out of mind, or go directly contrary unto their Convictions; Light in such cases will first repine, and them relieve it self with Resolutions for other times and sea∣sons; but Sin will carry the Cause by vir∣tue of its Dominion.

HENCE Two Things do follow.

1. A Constant Repugnancy against Sin, from Light in the Mind and Conviction in the Conscience, doth not prove that those in whom it is, are not under the Domi∣nion of Sin. For until blindness and hard∣ness do come on Men to the uttermost, there will be in them a judging of what is Good and Evil, with a self-judging with respect thereunto, as the Apostle declares, Rom. ij. 15. And herein many do satisfie them∣selves. When their Light condemns Sin, they suppose they hate it; but they do not. When Convictions call for Duties, they

suppose they love them; but they do not. That which they look on as the Rule of Light in them, in opposition unto Sin, is but the Rebellion of a natural enlightned Conscience, against the Dominion of it in the Heart. In brief; Light may condemn eve∣ry known sin, keep from many, press for every known Duty, lead to the perfor∣mance of many; yet sin have a full domi∣nion in the soul. And this it will evidence when it comes to the trial, in those In∣stances where it exercises its ruling Power.

2. THAT miserable is their Condition whose Minds are ground continually be∣tween the Conduct of their Light, with the urgency of Conviction on the one hand, and the Rule or Dominion of Sin on the o∣ther. Where-ever Light is, it is its due to have the Rule and Conduct. It is that Act whereby the Mind loads it self. For Men to be forced by the Power of their Lusts, to act for the most part against their Light, as they do where Sin hath the Do∣minion, it is a sad and deplorable condition. Such Persons are said to rebel against the Light, Job xxiv. 13. because of its right to rule in them, where it is deposed by Sin. This makes most Men but a troubled Sea that cannot rest, whose Waves cast up mire and dirt.

2dly. Sin will make those in whom it hath dominion sensible of its Power, by its continual solicitations of the Mind and Affections, with respect unto that sin, or those sins wherein it principally exerciseth its Rule. Having possessed the Will and Inclinations of the Mind with the Affecti∣ons, as it doth where-ever its Dominion is absolute, it continually disposeth, enclin∣eth and stirreth up the Mind towards those sins. It will level the Bent of the whole Soul towards such sins or the circumstances of them. Nor is there a more pregnant discovery of the Rule of Sin in any than this, that it habitually engageth the Mind and Affections, unto a constant exercise of themselves about this or that, some Sin, and evil Way or other.

BUT yet we must add, that notwith∣standing these indications of the ruling Power of Sin, they are but few in whom it hath this Dominion, that are convinced of their State and Condition. Many are so under the Power of Darkness, of supine sloath and negligence, and are so desperate∣ly wicked, as that they have no sense of this Rule of Sin. Such are those described by the Apostle, Ephes. iv. 18, 19. And whereas they are the vilest Slaves that live

on the Earth, they judge none to be free but themselves: They look on others as in Bondage to foolish and superstitious fears, whilst they are at liberty to Drink, Swear, Scoff at Religion, Whore, and Defile them∣selves without controul. This is their Li∣berty; and they may have that which is as good in Hell; a Liberty to Curse and Blaspheme God, and to fly with revengeful Thoughts on themselves, and the whole Creation. The Light in such Persons is Darkness it self; so as that they have no∣thing to rise up in opposition unto the rule of Sin, whence alone a sense of its Power doth arise. Others (as we observed be∣fore) living in some compliance with their Light and Convictions, abstaining from many Sins, and performing many Duties, though they live in some known sin or o∣ther, and allow themselves in it, yet will not allow that Sin hath the Dominion in them.

Wherefore there are Two Things hard and difficult in this Case.

1. TO convince those in whom Sin e∣vidently hath the Dominion, that such in∣deed is their State and Condition; they will with their utmost endeavour keep of the Conviction hereof. Some justifie them∣selves,

and some will make no Enquiry into this matter. It is a rare thing, espe∣cially of late, to have any brought under this Conviction by the Preaching of the Word; though it be the Case of multitudes that attend unto it.

2. TO satisfie some, that Sin hath not the Dominion over them, notwithstanding its restless acting it self in them, and war∣ing against their Souls; yet, unless this can be done, it is impossible they should en∣joy solid Peace and Comfort in this Life. And the Concernment of the best of Belie∣vers, whilst they are in this World, doth lie herein. For as they grow in Light, Spi∣rituality, Experience, freedom of Mind and Humility, the more they love to know of the Deceit, Activity and Power of the Remainders of Sin. And although it works not at all, at least not sensibly in them, to∣wards those Sins wherein it reigneth and rageth in others; yet they are able to di∣scern its more subtil, inward and spiritual Actings in the Mind and Heart to the weak∣ning of Grace, the obstructing of its effectu∣al Operations in holy Duties, with many indispositions unto stability in the Life of God, which fills them with trouble.