He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.
— Micah 7:19
What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
— Romans 6:15-16
Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
— 2 Corinthians 13:5
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
— Romans 13:14
But if ye be led of the Spirit, ye are not under the law.
— Galatians 5:18
And they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.
— Galatians 5:24-25
For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
— Romans 8:2
That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
— Romans 5:21
Whether Sin Hath Dominion in Us or Not, by John Owen. The following contains Chapter Three of his work, “A Treatise of the Dominion of Sin and Grace, Wherein Sin’s Reign is Discovered, In Whom It Is, And Whom It Is Not; How the Law Supports It; How Grace Delivers From It, By Setting Up Its Dominion in the Heart.” London, 1688. (Updated to Modern English).
For sin shall not have dominion over you: for ye are not under the law, but under grace.
— Romans 6:14
Now let us address the second inquiry: Whether sin has dominion over us or not. In response to this, it is evident that some openly display sin’s influence and proudly identify themselves as its servants. They wear sin’s “livery,” so to speak. Their allegiance is clear and undeniable. However, there are many cases where sin’s service is not as easily discernible. It becomes questionable and uncertain. Despite its apparent prevalence, there are exceptions that challenge its dominion. Certain signs indicate the presence of sin’s dominion. Moreover, there are specific graces and duties that must be exercised in order to mortify sin.
II. Now that we have established these general principles regarding the nature of sin’s dominion, let us proceed to our main inquiry: Does sin have dominion over us? This question will help us determine whether we are under the law or under grace, and what our relationship with God is. It is a necessary inquiry for some and something that everyone should have rightly settled in their minds based on Scripture and experience. Our solid peace depends on this determination. Sin will always be present within us, lusting, fighting, and enticing us. However, the crucial question for our peace and comfort is whether it has dominion over us or not.
Firstly, we are not addressing those individuals in whom the reign of sin is absolute and easily discernible, even if they may not recognize it themselves. There are those who openly “yield their members as instruments of unrighteousness unto sin” (Rom. 6:13). Sin reigns in their mortal bodies, and they openly obey its lusts (verse 12). They openly declare themselves as “servants of sin unto death” (verse 16) and show no shame. Their countenance reveals their guilt, and they do not hide their sin, much like the people of Sodom (Isa. 3:9). These individuals are described in Ephesians 4:18-19, and the world is filled with such individuals. They are under the power of darkness, filled with enmity against God, and act in opposition to genuine godliness, serving various lusts. There is no doubt about their condition; they cannot deny it themselves. I do not mention this for the sake of passing judgment, but to emphasize how easily discernible it is. Those who openly display sin’s influence can rightly be considered as its servants, and they will undoubtedly face the consequences of sin. Although they may currently enjoy their situation and disregard any convictions, they will eventually find it to be bitter (Isa. 50:11; Eccles. 11:9).
Secondly, there are many individuals in whom the situation is uncertain and not easily determined. On one hand, they may possess certain qualities that appear to contradict the reign of sin, but in reality, do not conflict with it. Upon closer examination, all their arguments and pleas in self-defense may crumble. On the other hand, there may be some in whom the powerful and perplexing operation of sin seems to indicate its dominion, when in fact it does not, but rather signifies its stubborn rebellion.
The first category of things that appear to undermine and contradict the dominion of sin, but actually do not, can be classified into five categories:
1. Illumination in knowledge and spiritual gifts, accompanied by convictions of good and evil, and awareness of all known duties and sins. Many individuals continuously rebel against this in one form or another.
2. A change in affections, resulting in temporary delight in religious duties and a degree of consistency in their observance. This phenomenon is also observed in many individuals who are evidently still under the influence of sin and spiritual darkness.
3. The performance of numerous duties, both moral and evangelical, in substance, and conscientious abstinence from many sins. This was the case with the young man in the Gospel who, despite his adherence to these practices, lacked what was necessary to free him from the dominion of sin (Matthew 19:20- 23).
4. Repentance for committed sins. Many seek security in this act, and it is indeed a blessed assurance when it is gracious, evangelical, and born out of faith, encompassing a complete return of the entire soul to God. However, there is a legal and partial repentance that focuses only on specific sins, which is not applicable in this case. Ahab did not escape the dominion of sin simply through his repentance, and Judas repented before he hanged himself.
5. Making promises and resolutions to abstain from sin in the future. However, the reliability of many individuals in these matters is fleeting, like a morning cloud or early dew, as described by the prophet in Hosea 6:4.
When these things align in someone, they may have good reason to hope that they are not under the dominion of sin, and it is not easy to convince them otherwise. Their conduct in these matters may even be such that it would not be consistent with Christian charity to declare them under such dominion. Nevertheless, the fallacy inherent in these things has been exposed by many, and a greater demonstration of faith and holiness is required by all. Therefore, no one can be acquitted by relying on these pleas to prove their submission to the reign of sin.
Now, we turn to examine the things of the second kind, from which arguments may be drawn to suggest the dominion of sin in a person, but which may not definitively establish it. We must observe:
1. When sin has dominion, it truly rules over the entire soul and all its faculties. It becomes a corrupting habit within each of them, infecting them with the corruption they are susceptible to. In the mind, it brings darkness and vanity; in the will, spiritual deceit and perverseness; in the heart, stubbornness and sensuality. Sin exerts its power over and impacts them all. However,
2. Its dominion is evidenced and can be assessed by its operation within the distinct faculties of the mind, the disposition of the heart, and the course of one’s life.
These are the aspects we will examine: firstly, those that make the case uncertain, and then those that clearly determine it in favour of sin. Hence, at present, I will not present positive evidence of individuals being free from the dominion of sin, but instead consider the arguments against them and assess their conclusiveness or how they may be refuted. And
1. When sin takes hold of the imagination in any instance and thereby engages the thought process in its service, it is a dangerous sign of its rule or dominion. Sin can exert its control in the mind, fantasies, and imagination even when there is no opportunity for outward actions due to physical limitations. In these realms, sinful desires can grow as vast as hell, and the indulgence in lust is pursued eagerly. Pride, greed, and sensuality can reign and rage within the mind through corrupt imaginations, even when external expression is restricted by life circumstances.
The imagination is the primary avenue through which sin manifests and transforms its inclinations into actions, as described in Genesis 6:5. The constant evil thoughts that arise from the heart are like the bubbling of corrupt waters from a polluted fountain.
The intended imaginations refer to the fixation of the mind on objects of sin or sinful objects through continual thoughts accompanied by delight and satisfaction. It involves the mind’s pursuit of fleshly gratification in its lusts, as mentioned in Romans 13:14, resulting in evil thoughts finding lodging, dwelling, and residing in the heart, as stated in Jeremiah 4:14.
This is the initial and direct consequence of the mind’s vanity, which causes the soul to be estranged from the life of God. When the mind turns away from its rightful object with disdain and directs its thoughts and imaginations towards the pleasures and benefits of sin, it futilely seeks to regain the rest and satisfaction it has forsaken in God Himself. As Jonah 2:8 describes, they chase after empty vanities and abandon their own mercies. And when they immerse themselves in constant internal communion with the desires of the flesh, finding pleasure and approval in the advantages and delights of sin, sin can reign triumphantly within them, even if it does not outwardly manifest in their conduct. Such individuals are those who possess “a form of godliness but deny its power,” for their hearts are filled with an assortment of ungodly desires, as the apostle declares in 2 Timothy 3:5.
And there are three evils with respect to which sin exercises its reigning power in the imagination in a particular manner:
(1.) Pride, self-importance, and a desire for power and greatness. It is said of the prince of Tyre that he claimed to be a god and sat in the seat of God (Ezek. 28:2), and similar foolish thoughts are attributed to the king of Babylon (Isa. 14:13, 14). No one among mankind can achieve such immense glory, power, and dominion in this world that their imaginations and desires cannot exceed what they actually possess. They can infinitely surpass their present achievements, like the conqueror who wept for not having another world to conquer. There are no bounds for their ambitions other than to be like God, even to be God Himself. This was the original intent of sin in the world. No one is so poor and lowly that they cannot elevate and exalt themselves in their imaginations almost to the level of God. God reproves this vanity and madness in His discourse with Job (Job 40:9-14). This self-exaltation in foolish thoughts and imaginations is closely tied to the fundamental corruption and depravity of our nature, as it first arose from a desire to be like God. Thus, sin can exercise its dominion in the minds of people through this aspect. Indeed, the empty wind and vanity of these imaginations, along with those that follow, constitute a significant part of the deceitful ways of sin. Human desires cannot be satisfied merely by committing actual sins; they endlessly wander and find satisfaction in the renewal and variety of these imaginations (Isa. 57:10).
(2.) Sensuality and a life of impurity. It is said of certain individuals that their “eyes are full of adultery” and they “cannot cease from sin” (2 Pet. 2:14), meaning that their imaginations are constantly engaged with objects of their impure desires. Day and night, they think about these things, immersing themselves in perpetual filth. Jude refers to them as “filthy dreamers, defiling the flesh” (verse 8). They live as if in a constant pleasurable dream, driven by their vile imaginations, even when they are unable to fulfill their lustful desires. These imaginations can be likened to dreams, in which individuals satisfy themselves with a simulated enactment of what they are unable to do. Many individuals thus wallow in the mire of impurity throughout their lives and often engage in its sinful acts whenever they have the opportunity and advantage. Consequently, even the most secluded recluses can live lives of continual adultery, turning into actual cesspools of impurity. Our Savior severely condemns the root of this matter in Matthew 5:28.
(3.) Unbelief, distrust, and having negative thoughts about God fall into the same category. At times, these can so occupy the imaginations of individuals that they lose all delight in God and consider ways to flee from Him. This is a unique case that will not be addressed here. Through the mind and its imagination, sin can exercise its dominion in the soul in these and similar ways. It can do so even when there is no outward demonstration of it in one’s conduct. As a result, the minds of people become defiled, causing everything to appear impure to them (Titus 1:15). Once their minds are defiled, they view all things—possessions, duties, and actions—as impure.
However, not all instances of failing and sin in this regard conclusively prove that sin still has dominion over the mind as it did before. Even those who have been freed from the reign of sin may still exhibit some degree of this vice and evil. Such tendencies will persist until the vanity of our minds is completely healed and eradicated, which will not occur in this world. Therefore, I will now mention the exceptions that can be made against the claim of sin’s dominion in the soul, despite the ongoing presence of these imaginative tendencies in forming wicked thoughts in the heart. And —
(1.) The occasional occurrence of this is not evidence of the dominion of sin, as it may arise from the prevailing influence of a specific temptation. Let’s consider the case of David as an example. I have no doubt that during his temptation with Bathsheba, his mind was filled with defiling thoughts. Hence, upon repentance, he not only prays for forgiveness of his sin but also fervently cries out to God to “create a clean heart” within him (Psalm 51:10). He was aware of the defilement not only of his actions through actual adultery but also of his heart through impure thoughts. The same can apply to other temptations. When individuals are entangled in any form of temptation, it will generate numerous thoughts about it in their minds. Indeed, the power of temptation lies in the multiplication of evil imaginings. It blinds the mind, diverts it from considering its duties, and entices it to fully conceive of sin (James 1:14, 15). Therefore, in the case of a prevailing temptation that may befall a true believer, the corrupt workings of the imagination do not prove the dominion of sin.
If we inquire how the mind can be freed and cleansed from these troubling, defiling imaginations that arise from the pressing influence of certain temptations—such as those concerning earthly matters or similar things—I say it will never be achieved through strict vigilance and resolve against them, nor through resolute rejection. They will return with renewed force and new pretexts, despite the soul’s repeated promises that they would not. There is only one way to cure this ailment, and that is through the complete mortification of the lust that fuels and is nourished by these imaginations. It is futile to try to shake off the fruit in this case without uprooting the source. Every temptation aims at satisfying some desire of the flesh or mind. These evil thoughts and imaginations are the workings of the temptation in the mind. There is no getting rid of them, no victory to be won over them, except by subduing the temptation; and there is no subduing the temptation without mortifying the lust for which it is intended. This is the course directed by the apostle in Colossians 3:3, 5. What he commands is that we should not set our minds on earthly things, as opposed to heavenly things; that is, we should not fill our imaginations, and thereby our affections, with them. But how can we be enabled to do this? The apostle answers: through the comprehensive mortification of sin (verse 5).
Due to a lack of wisdom and knowledge in this matter, or due to a reluctance to fully engage in the practice of mortifying sin, some individuals are plagued, perplexed, and even defiled by foolish and vain imaginations throughout their lives. Although these imaginations do not necessarily indicate the dominion of sin, they rob the soul of the peace and comfort it could otherwise enjoy.
However, it requires great spiritual skill and diligence to discern the true root and source of the foolish imaginations that may sometimes take hold of the mind. They lie deep within the heart, which itself is deep and deceitful, and are not easily identifiable. They present themselves under various pretexts, not directly revealing the pride or unclean lusts from which they originate. But a vigilant and diligent soul can trace them back to their true origins. If such thoughts are carefully examined—their purpose, the work they accomplish, and why they are so active in the mind—they will confess the truth about their origin and their aims. The mind is then guided to its duty, which is to eradicate the lust for which they try to make provision.
(2.) Such imaginations do not serve as evidence of the dominion of sin, regardless of their intensity, when they are distressing and burdensome to the soul, which groans under them and seeks deliverance. The apostle Paul provides a thorough account of the conflict between indwelling sin and grace in Romans 7. The things he attributes to sin are not its initial rising or involuntary motions, nor merely its inclinations and disposition. The things he ascribes to sin, such as fighting, rebelling, warring, leading captive, and acting as a law, cannot pertain to those initial motions. Nor does he refer to the outward performance or completion of sin, as the apostle John declares that believers cannot engage in such acts (1 John 3:9). Instead, Paul refers to the working of sin through these imaginations in the mind and the involvement of the affections. He declares this to be the great burden of believers’ souls, causing them to consider their condition as wretched and miserable in some sense, and to earnestly cry out for deliverance (Romans 7:24). This is the present situation. These figments of the heart, these imaginations, will arise in the minds of individuals. At times, they may arise to a significant extent. They may impose themselves deceitfully and forcefully, leading individuals captive to their control. Even when rejected, condemned, and defied, they will return as long as there is any vanity remaining in the mind or corruption in the affections. However, if the soul is aware of them, if it struggles under their weight, if it views them as adversaries to its purity, holiness, and peace, and if it prays for deliverance from them, they do not serve as evidence of the dominion of sin. In fact, a strong case against sin’s dominion can be made based on the steadfast opposition the mind constantly engages in against these imaginations.
(3.) They are not proof of the dominion of sin when there is a prevailing detestation of the lust from which they arise and whose promotion they aim for, maintained in the heart and mind. I acknowledge that sometimes this detestation may not be evident. These various imaginations are merely effects of the incurable vanity and instability of our minds, which continually provide occasions for random thoughts. However, for the most part (as mentioned earlier), they serve the purpose of serving some lust and leading towards its satisfaction. They are what the apostle prohibits in Romans 13:14, “Make not provision for the flesh.” This can be discerned through careful examination. Now, when the mind is firmly set in a constant detestation of the sin to which these imaginations lead, recognizing it as a sin against God, with a resolute determination against it in all circumstances that may arise, no evidence can be drawn from there for the dominion of sin.
(4) Sometimes evil thoughts are directly injected by Satan, and they are incredibly distressing to the soul for various reasons. Often, the content of these thoughts is dreadful and occasionally blasphemous. Moreover, they tend to enter the mind unexpectedly, with great force and irresistibility. Many have concluded that they are completely under the power of sin and Satan due to such thoughts. However, there are certain rules and infallible signs by which we can discern their origin, and upon discovering their source, all claims of sin’s dominion over them must vanish. This is the first scenario that makes it uncertain whether sin has dominion over us or not.
2. It is a sign of sin’s dominion when it exerts a prevailing influence over our affections. Indeed, the affections serve as sin’s throne, where it displays its power. I have extensively addressed this matter in my discourse on Spiritual-mindedness, but here I will briefly offer one criterion to judge the dominion of sin in our affections.
It is certain that wherever sin has prevalence and predominance in our affections, it also has dominion over the entire soul. We are given a rule for this purpose in 1 John 2:15. We are obliged to “love the Lord our God with all our heart and with all our soul.” Therefore, if we have a prevailing love for anything else that surpasses our love for God and causes us to prioritize it over Him, it can only be due to the dominance of sin within us. The same principle applies to all other affections. If we love anything more than God, refusing to let it go for His sake, whether it be like a right eye or a right hand to us; if we derive more satisfaction and pleasure from it and cling to it in our thoughts and minds more than we do to God, as is common with people and their lusts, interests, possessions, and relationships; if we place more trust in it to fulfill our needs than in God, as many do with worldly pursuits; if our desires are expanded and our efforts intensified in seeking and attaining other things more than in seeking the love and favor of God; if we fear losing other things or facing danger from them more than we fear God—we are not under God’s rule or His grace, but under the dominion of sin, which reigns in our affections.
It would be endless to provide examples of the power of sin in and over the affections of individuals. Self-love, love for the world, enjoyment of sensual things, an excessive valuation of relationships and possessions, and other similar matters can easily demonstrate it. To address the matter at hand, we can observe the following:
(1) The prevalence of sin in the affections, to the extent that it signifies its dominion, is discernible to even the slightest ray of spiritual light through diligent self-examination and self-judgment. If there are those who are unaware of it and refuse to be convinced (as is the case with many), I know not how they can be freed from being under the rule of sin. This is a daily occurrence that we witness. People whose ways and actions clearly indicate that they are driven by an excessive love for the world and themselves yet find nothing wrong in themselves, nothing to disapprove of, except when their desires are not satisfied according to their expectations. All the commands in Scripture for self-examination, testing, and examination; all the guidelines provided for this purpose; all the warnings we receive about the deceitfulness of sin and our own hearts—are given to prevent the evil of closing our eyes to the prevailing corruption and disorder of our affections. And the outcome of all our efforts in this regard is seen in David’s appeal to God Himself, as recorded in Psalm 139:23-24.
(2) When individuals are convinced of the irregularity and disorder of their affections yet choose to remain in that state without correcting or amending them due to some advantage and satisfaction they derive from their current condition, they appear to be under the dominion of sin. This is the case with those mentioned in Isaiah 57:10. Because of the present satisfaction, delight, and pleasure that their corrupt affections find in clinging excessively to their objects, they are unwilling to seek change and alteration.
So, this is the only reliable guideline in this matter: Regardless of how much sin may have affected our affections, regardless of its prevalence and entanglement, and regardless of how it may have defiled them, if we sincerely strive to discover this evil and consistently engage in the mortification of our corrupt affections through proper means, there is no argument in the disorder of our affections to prove the dominion of sin in us. Our corrupt affections are the rightful targets of the important duty of mortification, which the apostle refers to as our “members which are upon the earth” (Col 3:5). This is a secure anchor for the soul in the midst of this storm. If we genuinely strive to mortify every noticeable corruption and disorder in our affections, we are protected from the dominion of sin. However, for those who are negligent in examining the state of their souls in terms of the inclination and engagement of their affections, who approve of themselves in their most significant irregularities, and deliberately indulge in any form of sin to gratify their corrupt affections, they must come up with justifications for their defense; I do not recognize them. The meaning of our present guideline will become clearer in what follows.
3. It is a dangerous sign of the dominion of sin when, despite being convinced of its necessity, it leads to neglecting the ways and duties specifically designed, directed, and ordained for its mortification and destruction. Let me explain this in a few points:
(1) Mortification of sin is the ongoing duty of all believers, of all who do not want sin to have dominion over them. When mortification is sincere, sin does not reign; and when there is no mortification, sin does reign.
(2) There are certain graces and duties that are particularly suited and ordained for the purpose of constantly carrying out the work of mortification in our souls. We will soon examine what they are, or at least some of them.
(3) When sin exerts its power in a particular lust or a strong inclination towards any actual sin, it is the soul’s duty to diligently apply the specific graces and duties that are appropriate for its mortification.
(4) When individuals have been convinced of these duties and have attended to them based on that conviction, if sin prevails in them to the point of neglecting or abandoning those duties in terms of their performance or their application to the mortification of sin, it is a dangerous sign that sin has dominion over them. I make a distinction between neglecting such duties in terms of their performance and neglecting their application to the mortification of sin. It is possible for individuals to continue observing external duties for other reasons, or some of them, without applying them to this specific purpose. Thus, all external duties can be observed while sin reigns triumphantly (2 Tim. 3:5).
Having stated the meaning of the assertion, I will now mention some of those graces and duties that, when omitted or neglected, sin may prevail and hinder their application to the mortification of any sin:
The first is the daily exercise of faith in Christ as crucified. This is the fundamental means of mortifying sin in general, and it should be applied to every specific instance of sin. The Apostle Paul discusses this extensively in Romans 6:6-13. He says,”Our old self was crucified with him so that the body ruled by sin might be rendered powerless, that we should no longer be slaves to sin.” Our old self, or the body ruled by sin, represents the power and reign of sin within us. These must be destroyed or mortified so that we no longer serve sin and are freed from its power and rule. According to the Apostle Paul, this is accomplished through Christ’s crucifixion. It is accomplished meritoriously by his actual death on the cross for us; it is accomplished virtually through the provision made for the mortification of all sin; and it is accomplished actually through the exercise of faith in him as crucified, dead, and buried. This exercise of faith is the means through which the virtue of his death is communicated to us for the purpose of mortifying sin. Through this process, we are said to be dead and buried with him, with baptism serving as a symbol of this reality. As a result, the world is crucified to us and we are crucified to the world, which is the essence of mortifying sin. There are several ways in which the exercise of faith in Christ crucified is effective for this purpose:
Firstly, looking to him in this way will produce a sense of holy mourning within us. In Zechariah 12:10, it is promised that those who look upon the pierced Christ will mourn. This promise pertains to the time of the gospel and the grace of the gospel. When believers behold Christ as pierced, it evokes mourning in those who have received the promised Spirit of grace and supplication mentioned in the passage. This mourning forms the foundation of mortifying sin. It is a godly sorrow that leads to repentance and salvation, which is not to be regretted. Mortifying sin is an essential aspect of repentance. The more believers engage in this contemplation of Christ, the more humble they become, and they are kept in a state of mourning that is diametrically opposed to the interests of sin. It keeps the soul watchful against all the attempts of sin. Sin never reigns in a humble, mourning soul.
2. It is effective for the same purpose through a powerful motive, which calls and leads us to conformity with Christ. The Apostle Paul emphasises this in Romans 6:8-11. Our conformity to Christ as crucified and dead involves being dead to sin and thereby overthrowing its reign in our mortal bodies. We should consider this conformity as our duty: “Consider yourselves dead to sin.” In other words, we should aim to be in that conformity to Christ crucified. Can anyone who has a spiritual understanding of Christ dying for sin continue to live in sin? Shall we keep alive within us that which he died to save us from eternal destruction? Can we see him bleeding for our sins and not strive to deliver them a death blow? The efficacy of exercising faith in this regard for the mortification of sin is known by all believers through experience.
3. Faith in this regard gives us communion with Christ in his death and unites our souls with its power. Hence, we are said to be “buried with him in death” and to be “planted together in the likeness of his death” (Romans 6:4-5). Our “old self is crucified with him” (verse 6).
Through faith, we have communion with Christ in his death, leading to the death of sin. Therefore, this is the primary grace and duty that we should focus on for the mortification of sin. However, when sin holds such power and influence over the mind that it prevents or obstructs the exercise of faith, when the mind dares not think or meditate on Christ crucified due to the inconsistency of such thoughts with indulging in any lust, it is to be feared that sin is reigning on the throne.
If this is the case for anyone, if they have not yet utilised this way and means for the mortification of sin, or if, despite being convinced of it, they have been driven or held back from exercising faith in this matter, I have nothing to offer to absolve them from this evidence of sin’s reign, except to urge them to promptly and earnestly engage in their duty in this regard. If they prevail and commit themselves to it, they will experience the evidence of their freedom.
Some may perhaps say that they are indeed “unskilled” in this “word of righteousness,” as some are, referring to Hebrews 5:13. They do not know how to utilise Christ crucified for this purpose or how to approach it. They can understand other methods of mortification. The disciplines and penances prescribed by the Papists for this purpose are tangible, as are our own vows, resolutions, and other prescribed duties. But as for this way of deriving virtue from the death of Christ for the death of sin, they cannot comprehend it.
I readily believe that some may say so, and indeed should say so if they were to speak their minds, for it requires the spiritual wisdom of faith, and “not all men have faith.” In the absence of this wisdom, the Papists have devised another way to compensate for the complete exercise of faith in this matter. They create crucifixes—images of Christ crucified—and then adore, embrace, mourn over, and expect great virtue from them. Without these images, they know no other way of approaching Christ to receive any virtue from his death or life. Others may find themselves in a similar predicament, but they would do well to consider the reason for it. Is it not due to ignorance of the mystery of the gospel and the communication of spiritual provisions from Christ through it? Is it not because they have never truly been distressed in their minds and consciences by the power of sin and have thus never earnestly sought relief? Superficial convictions, whether of sin’s guilt or power, will not drive anyone to Christ. When their consciences are truly burdened, and they know not what to do, they will learn better how to “look unto Him whom they have pierced.” The condition of those who do not feel the necessity of applying themselves to Christ by faith every day for help and support is perilous. Or is it because they have other means of relief to turn to? Such as their own promises and resolutions, which, for the most part, only serve to deceive and pacify their conscience for a brief moment before vanishing into nothingness. Whatever the cause of this neglect may be, those who persist in it will wither away in their sins, for only the death of Christ for us can bring about the death of sin within us.
Secondly, another necessary duty for this purpose is continual prayer, particularly when it is applied to the prevalence of any specific lust in which sin exerts its power in a distinct manner. Prayer is the great ordinance of God for the mortification of sin, for the following reasons:
1. Through prayer, we obtain spiritual assistance and supplies of strength against sin. We must not only pray fervently for the forgiveness of sin in terms of guilt, but also for its subjugation in terms of power. One who neglects the latter is never truly earnest about the former. The pressures and troubles caused by the power of sin are as piercing to the mind as the guilt of sin is to the conscience. Merely being pardoned for sin will not bring peace to the soul, although the soul cannot have peace without it. Sin must also be mortified, or else we cannot find spiritual rest. Prayer, therefore, serves the purpose of seeking and obtaining supplies of grace that mortify and sanctify, thereby breaking the power of sin, diminishing its strength, withering its root, destroying its life, and ultimately crucifying the entire old self. The apostle’s request for the Thessalonians is the daily prayer of all believers for themselves: “May the God of peace himself sanctify you completely,” (1 Thessalonians 5:23).
2. Consistently engaging in this duty in a proper manner will keep the soul in a state where sin cannot habitually prevail. One who can live in sin and still continue with the ordinary duties of prayer has never truly prayed as they ought to. Formality or some hidden reservation corrupts the whole act. A truly gracious and prayerful state (wherein we pray always) is entirely incompatible with a love for sin or any secret attachment to it. To pray well is to pray always, which means keeping the heart constantly in the frame required for prayer. In this state, sin can have no dominion or even a quiet haven within the soul.
3. Prayer is the soul’s direct conflict against the power of sin. Sin is considered as the soul’s enemy, which fights against it. In prayer, the soul engages in a struggle with sin, seeking to wound, kill, and destroy it. It applies all its spiritual resources to bring about its complete ruin. Through prayer, the soul expresses a genuine abhorrence of sin, condemns itself for its presence, and exercises faith in all of God’s promises for its conquest and destruction.
It is evident that if sin has gained dominion over the mind to the point of neglecting this duty, either in general or in its effective application to specific instances where sin exerts its power, it is a troubling sign of sin’s dominion in the soul.
It is certain that unmortified sin, sin that is indulged and not put to death, will gradually erode any sense of obligation towards the duty of prayer and alienate the mind from it, both in terms of its substance and manner of performance. We witness this every day in apostate believers. They may have had a gift of prayer and were consistent in its exercise, but the love of sin and living in it has devoured their gift and completely turned their minds away from the duty itself, which is characteristic of hypocrites. “Will he take delight in the Almighty? Will he call upon God at all times?” (Job 27:10). While he may have done so for a time, once under the power of sin, he will no longer continue in such devotion.
Because sin deceives through a gradual progression to secure its dominion, it is important to provide a warning or caution by noting some of its steps so that its entry can be opposed. Just as the entrance of God’s word brings light, enlightening the mind when it first exerts its power, the entrance of sin, its initial workings in the mind towards neglecting the duty of prayer, brings a deceiving darkness that must be resisted.
First, it will create a sense of unpreparedness in the mind towards the duty of prayer at its appropriate times. The heart should always rejoice when those times approach, due to the delight it finds in communing with God. Rejoicing and gladness in approaching God is a requirement for us, and therefore, with the thought and anticipation of those times, we should groan within ourselves for a readiness of mind that will make us fit for the fellowship with God that we are called to. However, when sin begins to prevail, everything will be unready and disordered. Strange hesitations will arise in the mind, either regarding the duty itself or the manner in which it should be performed. The principles of habit and formality manifest themselves in such cases. The body seems to compel the mind to engage in the duty, rather than the mind leading the body in fulfilling its part. The mind will find any other task to occupy itself with, rather than the work and duty that lies before it.
Therefore, a significant part of our wisdom in countering the power of sin within us lies in keeping our hearts constantly in a gracious disposition and readiness for the duty of prayer at its appropriate times. If we lose this ground, we will continually regress. Understand that there is no more effective safeguard for the soul against the power of sin than a gracious readiness and inclination towards this duty in both private and public settings, according to the appropriate times.
Secondly, as sin progresses, along with unreadiness, it will also bring about unwillingness. The mind, under the influence of sin, finds the duty of prayer to be directly contrary to its current interests, disposition, and inclinations. It perceives nothing in it but trouble and disturbance. It speaks evil of them constantly, as was said of the prophet whom they no longer wanted to hear. As a result, a secret unwillingness prevails in the mind, and there is a reluctance to wholeheartedly engage in prayer. The attendance of such individuals in prayer resembles compliance driven by habit and convictions, as if they were under compulsion.
Thirdly, sin will eventually prevail to the point of complete neglect of the duty of prayer. This observation has been confirmed through long experience: if prayer does not consistently strive for the destruction of sin, sin will destroy prayer and completely alienate the soul from it. This is the path of those who backslide in their hearts; as they increase in sin, they decline in prayer, until they become weary of it and completely abandon it. They express their weariness, as stated in Malachi 1:13, saying,”What a weariness it is!” and “You snuff at it.” They view it as a burden, a task, and they grow weary in attending to it.
Now, when I attribute the relinquishment of the duty of prayer as an effect of the prevalence of sin, I do not mean that individuals wholly and absolutely give it up, forsaking it in all forms—public and private —or in all seasons and occasions. Few reach such an extreme in sin, displaying such a desperate resolution against God. Perhaps they will still attend to the appointed times of prayer in their families or public gatherings, at least going through the motions with their lips. And in times of surprise and danger, they may personally cry out to God, as the Scriptures testify. But what I mean is this: they will no longer sincerely, immediately, and directly apply prayer to the mortification and destruction of that specific lust or corruption in which sin exercises its power and rule over them. And when this is the case, it appears that sin has dominion. Regarding such a person, the psalmist says,”He has ceased to be wise and to do good. He plots evil on his bed; he sets himself on a path that is not good; he does not reject evil” (Psalm 36:3-4).
But what is intended here is a habitual relinquishment of this duty with respect to the mentioned purpose, which renders the soul secure in that state. It is meant that believers may experience a temporary prevalence of this evil through the power of sin and temptation. Just as God complains of His people in Isaiah 43:22, saying,”You have not called upon me, O Jacob; but you have been weary of me, O Israel,” which means that their devotion lacked fervency and sincerity as required. Now, when believers find themselves in this state for a time due to the power of sin and temptation:
1. They do not approve of themselves in that condition. They frequently reflect on their actions and say,”It is not as it should be, nor as it was in the past. What we are doing is not good, and it will not bring peace in the end.”
2. They secretly resolve to rise out of the dust of this sinful state. They say to themselves,”We will return to our first husband, for it was better with us then,” as the church did in Hosea 2:7.
3. Every event that occurs to them, whether in the form of mercy or affliction, is seen as a call from God to deliver and restore them from their state of backsliding.
4. They heed the warnings given in preached sermons, especially when their particular condition is touched upon or exposed. 5. They find no peace, rest, or self-approval until they fully engage in the process of healing and recovery as described in Hosea 14:1-4.
In this way, it may be with some who have not yet been overtaken by the dominion of sin. However, the initial entry of sin should be diligently guarded against as it leads to the danger and ruin of the soul.
Thirdly, constant self-abasement, condemnation, and abhorrence is another duty directly opposed to the influence and rule of sin in the soul. No mindset is a better antidote against the poison of sin. “He who walks humbly walks securely.” God continuously pays attention to those who mourn, to those who have a broken heart and a contrite spirit. It is the fertile ground where all grace thrives and flourishes. Maintaining a constant and proper sense of sin as sin, recognizing our involvement in it by nature and throughout our lives, along with a continual sorrowful remembrance of specific instances that have been particularly sinful, leading to a gracious self-abasement—this is the soul’s best position in guarding against the deceit and invasion of sin. We must diligently adhere to this duty. Keeping our souls in a constant state of mourning and self-abasement is the most essential aspect of our wisdom in relation to all the purposes of the life in God. Moreover, far from being inconsistent with the consolations and joys offered by the gospel through faith, it is the only way to properly receive them into the soul. It is to such mourners, and only to them, that the comforts of the gospel are administered, as stated in Isaiah 57:18.
When sin seeks to establish its dominion, one of the first things it does is destroy this state of mind, and once it gains control, it prevents its restoration. It makes people careless and indifferent in this regard, even bold, presumptuous, and fearless. It obstructs any inclination towards self-reflection and consideration that leads to this state of mind. It presents them as unnecessary or untimely, or instills fear of them, portraying them as unsettling and disruptive without any benefit. If sin prevails in this, it paves the way for the security of its own dominion. Those under the rule of grace are vigilant against a proud, indifferent, senseless, and secure state of heart.
4. Having a reservation for a known sin, despite being convinced of its wrongness and the power of convictions, is evidence of the dominion of sin. This was the case with Naaman, who was willing to do all other things but made an exception for the sin that involved his honour and profit. When there is sincerity in conviction, it extends to all sins because it is about sin itself and recognizes the sinful nature in every known sin equally. Remaining true to convictions is essential for sincerity. If individuals can choose what to exempt and reserve, despite being convinced of its evil, it stems from the ruling power of sin. Arguments in the mind in favor of any sin, seeking to continue in it, undermine sincerity. Perhaps the excuse is that it is a small matter of little significance, which will be compensated by other acts of obedience, or it will only be retained until a more suitable time for abandonment. After conviction, people may become blinded and start questioning again whether what they wish to persist in is truly sinful or not. This often happens regarding covetousness, pride, and conformity to the world. It is a dreadful consequence of the ruling power of sin. Anything that compromises the universality of obedience in one aspect undermines its sincerity in all aspects.
5. Hardness of heart, which is often mentioned and lamented in the Scriptures, is another indication of the dominion of sin. However, since there are different degrees of hardness of heart, we need to consider them in order to accurately discern what constitutes evidence of that dominion and what may coexist with the rule of grace. It is a perplexing affliction that even the most righteous individuals frequently lament, while the most wicked remain completely unaware of it.
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