John Owen (1)Reviews
Author of The Mortification of Sin
For other authors named John Owen, see the disambiguation page.
Reviews
The author lived from 1616 - 1683. He entered Oxford University at the age of 12 and was one of the most prominent theologians England has ever had.
An easier-to -read and abridged version "Life by his Death" is also available in this library.
We can never regret time spent learning from Owen. So much of this book is highlighted. I love the footnote feature. Excellent truth
"In the words peculiarly designed for the foundation of the ensuing
discourse, there is, --
First, A duty prescribed: "Mortify the deeds of the body."
Secondly, The persons are denoted to whom it is prescribed: "You," --
"if you mortify."
Thirdly, There is in them a promise annexed to that duty: "You shall
live."
Fourthly, The cause or means of the performance of this duty, -- the
Spirit: "If you through the Spirit."
Fifthly, The conditionality of the whole proposition, wherein duty,
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means, and promise are contained: "If you," etc.
1. The first thing occurring in the words as they lie in the entire
proposition is the conditional note, Ei de, "But if." Conditionals in
such propositions may denote two things:-- "
"The principal assertion concerning the necessity of mortification
proposed to confirmation -- Mortification the duty of the best
believers, Col. iii. 5; 1 Cor. ix. 27 -- Indwelling sin always abides;
no perfection in this life, Phil. iii. 12; 1 Cor. xiii. 12; 2 Pet. iii.
18; Gal. v. 17, etc. -- The activity of abiding sin in believers, Rom.
vii. 23; James iv. 5; Heb. xii. 1 -- Its fruitfullness and tendency --
Every lust aims at the height in its kind -- The Spirit and new nature
given to contend against indwelling sin, Gal. v. 17; 2 Pet. i. 4, 5;
Rom. vii. 23 -- The fearful issue of the neglect of mortification, Rev.
iii. 2; Heb. iii. 13 -- The first general principle of the whole
discourse hence confirmed -- Want of this duty lamented"
" In vain do men seek other remedies; they shall not be healed by
them. What several ways have been prescribed for this, to have sin
mortified, is known. The greatest part of popish religion, of that
which looks most like religion in their profession, consists in
mistaken ways and means of mortification. "
" He does not so work our mortification in us as not to keep it
still an act of our obedience. The Holy Ghost works in us and upon us,
as we are fit to be wrought in and upon; that is, so as to preserve our
own liberty and free obedience. He works upon our understandings,
wills, consciences, and affections, agreeably to their own natures; he
works in us and with us, not against us or without us; so that his
assistance is an encouragement as to the facilitating of the work, and
no occasion of neglect as to the work itself. And, indeed, I might here
bewail the endless, foolish labour of poor souls, who, being convinced
of sin, and not able to stand against the power of their convictions,
do set themselves, by innumerable perplexing ways and duties, to keep
down sin, but, being strangers to the Spirit of God, all in vain. They
combat without victory, have war without peace, and are in slavery all
their days. They spend their strength for that which is not bread, and
their labour for that which profits not.
This is the saddest warfare that any poor creature can be engaged in. A
soul under the power of conviction from the law is pressed to fight
against sin, but has no strength for the combat. They cannot but
fight, and they can never conquer; they are like men thrust on the
sword of enemies on purpose to be slain. The law drives them on, and
sin beats them back. Sometimes they think, indeed, that they have
foiled sin, when they have only raised a dust that they see it not;
that is, they distemper their natural affections of fear, sorrow, and
anguish, which makes them believe that sin is conquered when it is not
touched. By that time they are cold, they must to the battle again; and
the lust which they thought to be slain appears to have had no wound.
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And if the case be so sad with them who do labour and strive, and yet
enter not into the kingdom, what is their condition who despise all
this; who are perpetually under the power and dominion of sin, and love
to have it so; and are troubled at nothing, but that they cannot make
sufficient provision for the flesh, to fulfill the lusts thereof? "
"Every unmortified sin will certainly do two things:-- [1.] It will
weaken the soul, and deprive it of its vigour. [2.] It will darken the
soul, and deprive it of its comfort and peace. "
"To mortify a sin is not utterly to kill, root it out, and
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destroy it, that it should have no more hold at all nor residence in
our hearts. It is true this is that which is aimed at; but this is not
in this life to be accomplished. There is no man that truly sets
himself to mortify any sin, but he aims at, intends, desires its utter
destruction, that it should leave neither root nor fruit in the heart
or life. He would so kill it that it should never move nor stir any
more, cry or call, seduce or tempt, to eternity. It’s not-being is the
thing aimed at. Now, though doubtless there may, by the Spirit and
grace of Christ, a wonderful success and eminency of victory against
any sin be attained, so that a man may have almost constant triumph
over it, yet an utter killing and destruction of it, that it should not
be, is not in this life to be expected. This Paul assures us of, Phil.
iii. 12, "Not as though I had already attained, either were already
perfect." He was a choice saint, a pattern for believers, who, in faith
and love, and all the fruits of the Spirit, had not his fellow in the
world, and on that account ascribes perfection to himself in comparison
of others, verse 15; yet he had not "attained," he was not "perfect,"
but was "following after:" still a vile body he had, and we have, that
must be changed by the great power of Christ at last, verse 21. This we
would have; but God sees it best for us that we should be complete in
nothing in ourselves, that in all things we must be "complete in
Christ;" which is best for us, Col. ii. 10. "
"As a man nailed to the cross; he first struggles, and strives, and
cries out with great strength and might, but, as his blood and spirits
waste, his strivings are faint and seldom, his cries low and hoarse,
scarce to be heard; -- when a man first sets on a lust or distemper, to
deal with it, it struggles with great violence to break loose; it cries
with earnestness and impatience to be satisfied and relieved; but when
by mortification the blood and spirits of it are let out, it moves
seldom and faintly, cries sparingly, and is scarce heard in the heart;
it may have sometimes a dying pang, that makes an appearance of great
vigour and strength, but it is quickly over, especially if it be kept
from considerable success. This the apostle describes, as in the whole
chapter, so especially, Rom. vi. 6.
"Sin," saith he, "is crucified; it is fastened to the cross." To what
end? "That the body of death may be destroyed," the power of sin
weakened and abolished by little and little, that "henceforth we should
not serve sin;" that is, that sin might not incline, impel us with such
efficacy as to make us servants to it, as it has done heretofore. And
this is spoken not only with respect to carnal and sensual affections,
or desires of worldly things, -- not only in respect of the lust of the
flesh, the lust of the eyes, and the pride of life, -- but also as to
the flesh, that is, in the mind and will, in that opposition unto God
which is in us by nature. Of what nature soever the troubling distemper
be, by what ways soever it make itself out, either by impelling to evil
or hindering from that which is good, the rule is the same; and unless
this be done effectually, all after-contention will not compass the end
aimed at. A man may beat down the bitter fruit from an evil tree until
he is weary; whilst the root abides in strength and vigour, the beating"
down of the present fruit will not hinder it from bringing forth more.
This is the folly of some men; they set themselves with all earnestness
and diligence against the appearing eruption of lust, but, leaving the
principle and root untouched, perhaps unsearched out, they make but
little or no progress in this work of mortification. "
"Thirdly. We do not affirm that grace is irresistible, as though it came upon the will with such an overflowing violence as to beat it down before it, and subdue it by compulsion to what it is not inclined to in any way. But if that term must be used, it denotes, in our sense, only such an unconquerable efficacy of grace as to always and infallibly produce its effect; for who can “withstand God?” Acts 11:17 – as it may also be used on that part of the will which will not resist it: “All that the Father gives to Christ shall come to him,” John 6:37. The operation of grace is not resisted by a hard heart because it mollifies the heart itself. It does not so much take away a power to resist, as give a will to obey, whereby the powerful impotency of resistance is removed."
It seemed appropriate though to remove one star, because I don't see how productive this would be to the debate. The author is so hostile towards any who would defend this "heresy," that they won't want to read this book, and if they did, why would they believe it? Pink's Sovereignty is much better for discourse, but both books are true.
Wow. Owen maybe doesn't have the emotional resonance of Samuel Rutherford or isn't as pithily quotable as Richard Sibbes (both of whom I adore), but he illuminates the role of Christian teaching in our daily walk more beautifully than anyone I've read. Particularly the importance of a right understanding of the person of Christ, and how meditating on those glories fuels our spiritual life.
This (abridged) work is especially good on Christ's two natures, the union of Christ with the church and with individual believers, Christ's ultimate restoration of all things, and the differences between faith and eventual heavenly sight (SO helpful). Sprinkled throughout are little exhortations and practical helps. It's challenging and comforting in equal measure.
I really, really recommend this readable little volume. Savor it.
Deus Vult
1 
gottfried_leibniz | 3 other reviews | Apr 5, 2018 |
gottfried_leibniz | 3 other reviews | Apr 5, 2018 | The Father begins, the Son upholds and the Holy Spirit completes.
The Father created the world, the son died for our salvation, the Holy Spirit brings sinners to faith. Without the Holy Spirit, Spiritual things are blind and would not make sense.
God allows men to fall into great actual sins to awaken their consciences. Men become hardened in sins and lose all sense of shame. God is the author of Holiness. The Holy Spirit stirs grace in us, we are motivated by him. He empowers us. Owen says, Regeneration has nothing to do with Ecstasy. All Men are Unregenerate (or) Regenerate. Overall, it is a great book, I recommend John Owen to every believer.
Deus Vult
Gottfried.
Deus Vult
The Father begins, the Son upholds and the Holy Spirit completes.
The Father created the world, the son died for our salvation, the Holy Spirit brings sinners to faith. Without the Holy Spirit, Spiritual things are blind and would not make sense.
God allows men to fall into great actual sins to awaken their consciences. Men become hardened in sins and lose all sense of shame. God is the author of Holiness. The Holy Spirit stirs grace in us, we are motivated by him. He empowers us. Owen says, Regeneration has nothing to do with Ecstasy. All Men are Unregenerate (or) Regenerate. Overall, it is a great book, I recommend John Owen to every believer.
Deus Vult
Gottfried.
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“O ato mais básico da fé salvífica é o escolher, o abraçar e o aceitar a maneira que Deus providenciou para salvar pecadores por intermédio de Jesus Cristo, dependendo dele somente enquanto renunciando todos os outros meios de salvação.” (Page 23)
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