Whence it is that believers may be brought into depths on account of sin -Nature of the supplies of grace given in the covenant-How far they extend-Principles of What sins usually bring believers into great spiritual distresses-Aggravations of The duty and actings of a believer under distresses from a sense of sin-His applica- tion unto God, to God alone-Earnestness and intension of mind therein The words of the verse explained, and their meaning opened What first presents itself to a soul in distress on the account of sin-This opened in four propositions-Thoughts of God's marking sin according to the tenor of the The first particular actings of a soul towards a recovery out of the depths of sin— Sense of sin, wherein it consists, how it is wrought-Acknowledgment of sin; its nature and properties-Self-condemnation Grounds of miscarriages when persons are convinced of sin and humbled-Resting The words explained, and the design or scope of the psalmist in them discovered 379 Propositions or observations from the former exposition of the words-The first pro- posed to confirmation -No encouragement for any sinner to approach unto God The true nature of gospel forgiveness-Its relation to the goodness, grace, and will of God; to the blood of Christ; to the promise of the gospel-The considerations of Evidences of forgiveness in God-No inbred notions of any free acts of God's will– Forgiveness not revealed by the works of nature nor the law Discovery of forgiveness in the first promise-The evidence of the truth that lies therein-And by the institution of sacrifices-Their use and end-Also by the Farther evidences of forgiveness with God-Testimonies that God was well pleased with some that were sinners-The patience of God towards the world an evi- dence of forgiveness-Experience of the saints of God to the same purpose The name of God confirming the truth and reality of forgiveness with him-As also the same is done by the properties of his nature Forgiveness manifested in the sending of the Son of God to die for sin-And from Rules to be observed by them who would come to stability in obedience RULE I.-Christ the only infallible judge of our spiritual condition-How he judgeth RULE II.-Self-condemnation and abhorrency for sin consistent with gospel justifica- tion and peace-The nature of gospel assurance-What is consistent with it— RULE III.-Continuance in waiting necessary unto peace and consolation RULE IV.-Remove the hinderances of believing by a searching out of sin-Rules RULE V.-Distinction between unbelief and jealousy RULE VI.-Distinction between faith and spiritual sense RULE IX.-Take heed of undue expressions concerning God and his ways in distress 570 RULE X.-Duly improve the least appearances of God in a way of grace or pardon 573 RULE XI. [Consider where lies the hinderance to peace] Second general head of the application of the truth insisted on-Grounds of spiritual disquietments considered-The first, afflictions-Ways and means of the aggra- vation of afflictions-Rules about them Objections against believing from things internal-The person knows not whether he be regenerate or no-State of regeneration asserted-Difference of saving and common grace-This difference discernible-Men may know themselves to be VERSES FIFTH AND SIXTH. God the proper object of the soul's waiting in its distresses and depths Considerations of God rendering our waiting on him reasonable and necessary-His OF THE MORTIFICATION OF SIN IN BELIEVERS; THE NECESSITY, NATURE, AND MEANS OF IT: WITH A RESOLUTION OF SUNDRY CASES OF CONSCIENCE THEREUNTO BELONGING. VOL. VL BY JOHN OWEN, D.D., A SERVANT OF JESUS CHRIST IN THE WORK OF THE GOSPEL 1 PREFATORY NOTE. Ir sheds interesting light on the character and resources of Owen, if the circumstances in which the following treatise was composed are borne in mind. It was published in 1656, and its author was at the time Dean of Christ Church and Vice Chancellor of the University of Oxford, restoring it, by a course of mingled kindliness and decision, from the ruinous condition into which it had lapsed during the civil wars, and raising it to such prosperity as to extort the praises of Clarendon. He was preaching, each alternate Sabbath, those sermons which lingered in the memory and strengthened the piety of Philip Henry. He was frequently summoned to London on momentous consultations respecting public affairs, and to preach before the Parliament. As if this amount of toil were not sufficient to occupy him,-toil so great that, in his noble address on resigning the vice-chancellorship of the University, he describes himself as having been "sæpius morti proximus"-the Council of State had imposed on him the task of replying to Biddle the Socinian; and he fulfilled it by the production of his elaborate and masterly work, "Vindicia Evangelicæ,"-a bulwark of the faith, so solid in its foundation, and so massy in its proportions, that the entire phalanx of Socinian authorship has shrunk from the attempt to assail it. In the next year, and but a few months after this great work had appeared, as if his secular labours in the management of the University, his own heavy share in the burden of public affairs, and the rough duties of controversy, could not arrest the progress of grace in his own soul, or deaden his zeal for the promotion of vital godliness around him, he gave to the world this treatise, "On the Mortification of Sin in Believers." We learn from the preface, that it embodies what he had preached with such acceptance that "sundry persons, in whose hearts are the ways of God," pressed him to publish it. He had a desire also to correct certain "dangerous mistakes" into which some preachers or writers of that day had fallen, who recommended and enforced a process of mortifying sin which was not conducted on evange lical principles, and only tended to ensnare the conscience, and foster self-righteousness and superstition. The directions which our author gives in order to subdue the power of internal corruption are at the farthest remove from all the arts and practices of a hollow asceticism. There is no trace in this work of the morbid and dreamy tone of kindred treatises, which have emerged from a life of cloistered seclusion. Our author's knowledge of human nature, in its real elements, and as it appears in the wide arena of life, is only surpassed by his acquaintance with the truths of the Word, and their bearing on the experience and workings of every heart. The reader is made to feel, above all things, that the only cross on which he can nail his every lust to its utter destruction, is, not the devices of a self-inflicted maceration, but the tree on which Christ hung, made a curse for us. After an analysis and explanation of the passage in Scripture (Rom. viii. 13) on which the treatise is based, some general principles are deduced and expounded. What follows is designed-first, to show wherein the real mortification of sin consists; secondly, to assign general directions, without which no sin can be spiritually mortified; and, lastly, to unfold at length and in detail specific and particular directions for this important spiritual exercise. The treatise has been so much a favourite, that it passed through several editions in the author's lifetime. It is given here as corrected and enlarged in the second edition (1658), though by some oversight modern reprints of it have been always taken from the first. The estimate of its value indicated by the number of the early editions, is confirmed by the circumstance, that it has since obtained the especial recommendation of Mr Wilberforce. (See his "Practical View," etc. p. 392.)-ED. PREFACE. CHRISTIAN REAder, I SHALL in a few words acquaint thee with the reasons that obtained my consent to the publishing of the ensuing discourse. The consideration of the present state and condition of the generality of professors, the visible evidences of the frame of their hearts and spirits, manifesting a great disability of dealing with the temptations wherewith, from the peace they have in the world and the divisions that they have among themselves, they are encompassed, holds the chief place amongst them. This I am assured is of so great importance, that if hereby I only occasion others to press more effectually on the consciences of men the work of considering their ways, and to give more clear direction for the compassing of the end proposed, I shall well esteem of my lot in this undertaking. This was seconded by an observation of some men's dangerous mistakes, who of late days have taken upon them to give directions for the mortification of sin, who, being unacquainted with the mystery of the gospel and the efficacy of the death of Christ, have anew imposed the yoke of a self-wrought-out mortification on the necks of their disciples, which neither they nor their forefathers were ever able to bear. A mortification they cry up and press, suitable to that of the gospel neither in respect of nature, subject, causes, means, nor effects; which constantly produces the deplorable issues of superstition, self-righteousness, and anxiety of conscience in them who take up the burden which is so bound for them. What is here proposed in weakness, I humbly hope will answer the spirit and letter of the gospel, with the experiences of them who know what it is to walk with God, according to the tenor of the covenant of grace. So that if not this, yet certainly something of this kind, is very necessary at this season for the promotion and furtherance of this work of gospel mortification in the hearts of believers, and their direction in paths safe, and wherein they may find rest to their souls. Something I have to add as to what in particular relates unto myself. Having preached on this subject unto some comfortable success, through the grace of Him that administereth seed to the sower, I was pressed by sundry persons, in whose hearts are the ways of God, thus to publish what I had delivered, with such additions and alterations as I should judge necessary. Under the inducement of their desires, I called to remembrance the debt, wherein I have now for some years stood engaged unto sundry noble and worthy Christian friends, as to a treatise of Communion with God, some while since promised to them; and thereon apprehended, that if I could not hereby compound for the greater debt, yet I might possibly tender them this discourse of variance with themselves, as interest for their forbearance of that of peace and communion with God. Besides, I considered that I had been providentially engaged in the public debate of sundry controversies in religion, which might seem to claim something in another kind of more general 1 Since the first edition of this treatise, that other also is published. |