One of my favorite works by John Owen is "The Dominion of Sin and Grace." (Buy book here) Here, Owen deftly expounds on the Biblical teaching of the dominion of sin, and the dominion of grace (and also issues of Law and Gospel) that helps Christians understand both the failure and victory in sin we have as believers. I've highlighted my favorite parts.The ground of this assurance is, that believers are “not under the law, but under grace.” And the force of this reason we may manifest in some few instances:—
First, The law giveth no strength against sin unto them that are under it, but grace doth. Sin will neither be cast nor kept out of its throne, but by a spiritual power and strength in the soul to oppose, conquer, and dethrone it. Where it is not conquered it will reign; and conquered it will not be without a mighty prevailing power: this the law will not, cannot give.
The law is taken two ways:— 1. For the whole revelation of the mind and will of God in the Old Testament. In this sense it had grace in it, and so did give both life, and light, and strength against sin, as the psalmist declares, Ps. xix. 7–9. In this sense it contained not only the law of precepts, but the promise also and the covenant, which was the means of conveying spiritual life and strength unto the church. In this sense it is not here spoken of, nor is anywhere opposed unto grace. 2. For the covenant rule of perfect obedience: “Do this, and live.” In this sense men are said to be “under it,” in opposition unto being “under grace.” They are under its power, rule, conditions, and authority, as a covenant. And in this sense all men are under it who are not instated in the new covenant through faith in Christ Jesus, who sets up in them and over them the rule of grace; for all men must be one way or other under the rule of God, and he rules only by the law or by grace, and none can be under both at the same time.
In this sense the law was never ordained of God to convey grace or spiritual strength unto the souls of men; had it been so, the promise and the gospel had been needless: “If there had been a law given which could have given life, verily righteousness should have been by the law,” Gal. iii. 21. If it could have given life or strength, it would have produced righteousness, we should have been justified by it. It discovers sin and condemns it, but gives no strength to oppose it. It is not God’s ordinance for the dethroning of sin, nor for the destruction of its dominion.
This law falls under a double consideration, but in neither of them was designed to give power or strength against sin:—
1. As it was given unto mankind in the state of innocency; and it did then absolutely and exactly declare the whole duty of man, whatever God in his wisdom and holiness did require of us. It was God’s ruling of man according to the principle of the righteousness wherein he was created. But it gave no new aids against sin; nor was there any need that so it should do. It was not the ordinance of God to administer new or more grace unto man, but to rule and govern him according to what he had received; and this it continueth to do forever. It claims and continues a rule over all men, according to what they had and what they have; but it never had power to bar the entrance of sin, nor to cast it out when it is once enthroned.
2. As it was renewed and enjoined unto the church of Israel on Mount Sinai, and with them unto all that would join themselves unto the Lord out of the nations of the world. Yet neither was it then, nor as such, designed unto any such end as to destroy or dethrone sin by an administration of spiritual strength and grace. It had some new ends given then unto it, which it had not in its original constitution, the principal whereof was to drive men to the promise, and Christ therein; and this it doth by all the acts and powers of it on the souls of men. As it discovers sin, as it irritates and provokes it by its severity, as it judgeth and condemneth it, as it denounceth a curse on sinners, it drives unto this end; for this was added of grace in the renovation of it, this new end was given unto it. In itself it hath nothing to do with sinners, but to judge, curse, and condemn them.
There is, therefore, no help to be expected against the dominion of sin from the law. It was never ordained of God unto that end; nor doth it contain, nor is it communicative of, the grace necessary unto that end, Rom. viii. 3.
Wherefore, those who are “under the law” are under the dominion of sin. “The law is holy,” but it cannot make them holy who have made themselves unholy; it is “just,” but it cannot make them so, — it cannot justify them whom it doth condemn; it is “good,” but can do them no good, as unto their deliverance from the power of sin. God hath not appointed it unto that end. Sin will never be dethroned by it; it will not give place unto the law, neither in its title nor its power.
...
Men under the law will attend unto their convictions, and endeavour for a while to shake off the yoke of sin. They will attend unto what the law saith, under whose power they are, and endeavour a compliance therewith; many duties shall be performed, and many evils abstained from, in order to the quitting themselves of sin’s dominion.
But, alas! the law cannot enable them hereunto, — it cannot give them life and strength to go through with what their convictions press them unto; therefore, after a while they begin to faint and wax weary in their progress, and at length give quite over. It may be they may break off from some great sins in particular, but shake off the whole dominion of sin they cannot.
It is otherwise with them that are “under grace.” Sin shall not have dominion over them; strength shall be administered unto them to dethrone it.
“Grace” is a word of various acceptations in the Scripture. As we are here said to be under it, and as it is opposed unto the law, it is used or taken for the gospel, as it is the instrument of God for the communication of himself and his grace by Jesus Christ unto those that do believe, with that state of acceptation with himself which they are brought into thereby, Rom. v. 1, 2. Wherefore, to be “under grace” is to have an interest in the gospel covenant and state, with a right unto all the privileges and benefits thereof, to be brought under the administration of grace by Jesus Christ, — to be a true believer.
But the inquiry hereon is, how it follows from hence that sin shall not have dominion over us, that sin cannot extend its territories and rule into that state, and in what sense this is affirmed.
1. Is it that there shall be no sin in them any more? Even this is true in some sense. Sin as unto its condemning power hath no place in this state, Rom. viii. 1. All the sins of them that believe are expiated or done away, as to the guilt of them, in the blood of Christ, Heb. i. 3, 1 John i. 7. This branch of the dominion of sin, which consists in its condemning power, is utterly cast out of this state. But sin as unto its being and operation doth still continue in believers whilst they are in this world; they are all sensible of it. Those who deceive themselves with a contrary apprehension are most of all under the power of it, 1 John i. 8. Wherefore, to be freed from the dominion of sin is not to be freed absolutely from all sin, so as that it should in no sense abide in us any more. This is not to be under grace, but to be in glory.
2. Is it that sin, though it abides, yet it shall not fight or contend for dominion in us? That this is otherwise we have before declared. Scripture and the universal experience of all that believe do testify the contrary; so doth the assurance here given us that it shall not obtain that dominion: for if it did not contend for it, there could be no grace in this promise, — there is none in deliverance from that whereof we are in no danger.
But the assurance here given is built on other considerations; whereof the first is, that the gospel is the means ordained and instrument used by God for the communication of spiritual strength unto them that believe, for the dethroning of sin. It is the “power of God unto salvation,” Rom. i. 16, that whereby and wherein he puts forth his power unto that end. And sin must be really dethroned by the powerful acting of grace in us, and that in a way of duty in ourselves. We are absolved, quitted, freed from the rule of sin, as unto its pretended right and title, by the promise of the gospel; for thereby are we freed and discharged from the rule of the law, wherein all the title of sin unto dominion is founded, for “the strength of sin is the law:” but we are freed from it, as unto its internal power and exercise of its dominion, by internal spiritual grace and strength in its due exercise. Now, this is communicated by the gospel; it gives life and power, with such continual supplies of grace as are able to dethrone sin, and forever to prohibit its return.
