The great design of God in the gospel is to clear up this mist of sin and corruption, which we are here surrounded with, and to bring up his creatures out of the shadow of death to the region of light above, the land of truth and holiness. The great mystery of the gospel is to establish a godlike frame and disposition of spirit, which consists in righteousness and true holiness, in the hearts of men. And Christ, who is the great and mighty Saviour, came on purpose into the world, not only to save us from fire and brimstone, but also to save us from our sins. Christ hath therefore made an expiation of our sins by his death upon the cross, that we, being thus delivered out of the hands of these our greatest enemies, might serve God without fear, in holiness and righteousness before him all the days of our life. This “grace of God, that bringeth salvation,” hath therefore “appeared unto all men, in the gospel, that it might teach us to deny ungodliness and worldly lusts, and that we should live soberly, righteously and godlily in this present world; looking for that blessed hope, and glorious appearing of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.” “These things I write unto you (saith our apostle a little before my text) that you sin not;” therein expressing the end of the whole gospel, which is, not only to cover sin by spreading the purple robe of Christ’s death and sufferings over it, whilst it still remaineth in us with all its filth and noisomeness unremoved; but also to convey a powerful and mighty spirit of holiness, to cleanse us and free us from it. And this is a greater grace of God to us, than the former, which still go both together in the gospel; besides the free remission and pardon of sin in the blood of Christ, the delivering of us from the power of sin, by the Spirit of Christ dwelling in our hearts.
Let us endeavour to promote the Gospel of peace, the dovelike Gospel, with a dove-like spirit. This was the way by which the Gospel at first was propagated in the world; Christ did not cry, nor lift up His voice in the streets; a bruised reed He did not break, and the smoking flax He did not quench; and yet He brought forth judgment unto victory. He whispered the Gospel to us from Mount Zion in a still voice; and yet the sound thereof went out quickly throughout all the earth. The Gospel at first came down upon the world gently and softly, like the dew upon Gideon’s fleece; and yet it quickly soaked quite through it; and doubtless this is the most effectual way to promote it further. Sweetness and ingenuity will more command men’s minds than passion, sourness, and severity; as the soft pillow sooner breaks the flint than the hardest marble. Let us follow truth in love; and of the two, indeed, be contented rather to miss of the conveying of a speculative truth than to part with love. When we would convince men of any error by the strength of truth, let us withal pour the sweet balm of love upon their heads. Truth and love are the two most powerful things in the world; and when they both go together they cannot easily be withstood. The golden beams of truth and the silken cords of love twisted together will draw men on with a sweet violence, whether they will or no. Let us take heed we do not sometimes call that zeal for God and His Gospel which is nothing else but our own tempestuous and stormy passion. True zeal is a sweet, heavenly, and gentle flame, which maketh us active for God, but always within the sphere of love. It never calls for fire from heaven to consume those who differ a little from us in their apprehensions. It is like that kind of lightning (which the philosophers speak of) that melts the sword within, but singeth not the scabbard; it strives to save the soul, but hurteth not the body. True zeal is a loving thing, and makes us always active to edification, and not to destruction.
Wherefore, we shall in the next place declare, what this idea of God is, or what is that thing, whose existence they that affirm, are called Theists, and they who deny, Atheists. In order whereunto, we must first lay down this lemma, or preparatory proposition — that as it is generally acknowledged, that all things did not exist from eternity, such as they are, unmade, but that some things were made and generated or produced; so it is not possible that all things should be made neither, but there must of necessity be something self-existent from eternity, and unmade; because if there had been once nothing, there could never have been any thing. The reason of which is so evident and irresistible, that even the Atheists confess themselves conquered by it, and readily acknowledge it for an indubitable truth, that there must be something αγεννηιον, something which was never made or produced — and which therefore is the cause of those other things that are made, something … that was self-originated and self-existing … Wherefore all the question now is, what is this … which is the cause of all other things that are made. ¶ Now there are two grand opinions opposite to one another concerning it; for, first, some contend, that the only self-existent, unmade and incorruptible thing, and first principle of all things, is senseless matter; that is, matter either perfectly dead and stupid, or at least devoid of all animalish and conscious life. But because this is really the lowest and most imperfect of all beings, others on the contrary judge it reasonable … that the only unmade thing, which was the principle, cause, and original of all other things, was not senseless matter, but a perfect conscious understanding nature, or mind. And these are they, who are strictly and properly called Theists, who affirm, that a perfectly conscious understanding being, or mind, existing of itself from eternity, was the cause of all other things; and they, on the contrary, who derive all things from senseless matter, as the first original, and deny that there is any conscious understanding being self-existent or unmade, are those that are properly called Atheists.
And to stop all Creep-holes, and leave no place for the subterfuges and evasion of confuted and caviling spirits, I shall prefix some few Axiomes, of that plainness and evidence, than no man in has wits but will be ashamed to deny them, if he will admit any thing at all to be true. But as for perfect Scepticisme, it is a disease incurable, and a thing rather to be pitied or laugh at, then seriously opposed. For when a man is so fugitive and unsettled, that he will not stand to the verdict of his own Faculties, one can no more fasten any thing upon him, then he can write in the water, or tye knots of the wind. But for those that are not in such a strange despondency, but that they think they know something already and may learn more, I do not doubt, but by a seasonable recourse to these few Rules, with others I shall set down in their due place, that they will be perswaded, if not forced, to reckon this Truth…
The writings of John Owen are a challenge to any reader, to say the least. His intricacy and complexity are intimidating and his language is downright befuddling at times. However, the depth of thought and the immense value of Owen’s works cannot be quantified. His three classic works on sin and temptation are profoundly helpful to any believer who seeks to become more like Jesus Christ. In this volume, the editors have made updates to the language, translated the Latin, Greek, and Hebrew and footnoted difficult or unknown phrases, all without sacrificing any of the wonderful content of Owen’s work. It is a uniquely accessible edition of John Owen’s previously daunting work.
[T]here is a saying much usurped of late, That Wisedome is acquired, not by reading of Books, but of Men. Consequently whereunto, those persons, that for the most part can give no other proof of being wise, take great delight to shew what they think they have read in men, by uncharitable censures of one another behind their backs. But there is another saying not of late understood, by which they might learn truly to read one another, if they would take the pains; and that is, Nosce teipsum, Read thy self: which was not meant, as it is now used, to countenance, either the barbarous state of men in power, towards their inferiors ; or to encourage men of low degree, to a sawcie behaviour towards their betters; But to teach us, that for the similitude of the thoughts, and Passions of one man, to the thoughts, and Passions of another, whosoever looketh into himself, and considereth what he doth, when he does think, opine, reason, hope, feare, &c, and upon what grounds; he shall thereby read and know, what are the thoughts, and Passions of all other men, upon the like occasions.
I have never contemplated anything higher than the reformation of my own opinions, and basing them on a foundation wholly my own. And although my own satisfaction with my work has led me to present here a draft of it, I do not by any means therefore recommend to every one else to make a similar attempt. Those whom God has endowed with a larger measure of genius will entertain, perhaps, designs still more exalted; but for the many I am much afraid lest even the present undertaking be more than they can safely venture to imitate. The single design to strip one’s self of all past beliefs is one that ought not to be taken by every one. The majority of men is composed of two classes, for neither of which would this be at all a befitting resolution: in the first place, of those who with more than a due confidence in their own powers, are precipitate in their judgments and want the patience requisite for orderly and circumspect thinking; whence it happens, that if men of this class once take the liberty to doubt of their accustomed opinions, and quit the beaten highway, they will never be able to thread the byeway that would lead them by a shorter course, and will lose themselves and continue to wander for life; in the second place, of those who, possessed of sufficient sense or modesty to determine that there are others who excel them in the power of discriminating between truth and error, and by whom they may be instructed, ought rather to content themselves with the opinions of such than trust for more correct to their own Reason.
It is now some years since I detected how many are the false beliefs that I had from my earliest youth admitted as true, and how doubtful was everything I had since constructed on this basis, and from that time I was convinced that I must once for all seriously undertake to rid myself of all the opinions which I formerly accepted, and commence to build anew from the foundation…
I cast not praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race, where that immortal garland is to be run for, not without dust and heat. Assuredly we bring not innocence into the world, we bring impurity much rather; that which purifies us is trial, and trial is by what is contrary. That virtue therefore which is but a youngling in the contemplation of evil, and knows not the utmost that vice promises to her followers, and rejects it, is but a blank virtue, not a pure; her whiteness is but an excremental whiteness. Which was the reason why our sage and serious poet Spenser, whom I dare be known to think a better teacher than Scotus or Aquinas, describing true temperance under the person of Guion, brings him in with his palmer through the cave of Mammon, and the bower of earthly bliss, that he might see and know, and yet abstain. Since therefore the knowledge and survey of vice is in this world so necessary to the constituting of human virtue, and the scanning of error to the confirmation of truth, how can we more safely, and with less danger, scout into the regions of sin and falsity than by reading all manner of tractates and hearing all manner of reason? And this is the benefit which may be had of books promiscuously read.