Tag Archives: John Owen

Edward Taylor, Meditation 32, Fifth Stanza

24 Wednesday Mar 2021

Posted by in Edward Taylor

≈ Leave a comment

Tags

, , , , ,

Fifth Stanza

Oh! Grace, Grace! This wealthy grace doth lay

Her golden channels from thy Father’s throne,

Into our earthen pitchers to convey

Heaven’s Aqua Vitae to us for our own,

O! Let thy golden gutters run into 

My cup this liquor till it overflow.

Summary: This is a pray of praise and request. The quatrain is a pray of praise for the grace received: The water of life which flows from the Father’s throne. The couplet is a prayer of request that this grace continually flow until it overflows.

Notes:

The predominate praise in the quatrain is an element which is struck in Puritan writing, but is often missing and even obscured in broadly Christian works. The doctrine he proclaims is this: The love of the lost is in the Father before it is procured by Christ. The Father does not come to love the lost because Christ has died. The belief is that the Father is angry and the Son somehow pacifies the Father. While the death of Christ does propitiate the wrath of God; there is love which lies behind it all. 

Yes God has anger at sin. That is not in dispute. But, the Father loves the lost who are sinning against God. The Father is the fountain of love which is displayed by the Son. This love is unmeasurable toward the rebellious creatures. It is not only that the Son gives himself on our behalf. It is also that the Father gives the Son.

The great Puritan divine John Owen expresses it thus:

I come now to declare what it is wherein peculiarly and eminently the saints have communion with the Father; and this is LOVE,—free, undeserved, and eternal love. This the Father peculiarly fixes upon the saints; this they are immediately to eye in him, to receive of him, and to make such returns thereof as he is delighted withal. This is the great discovery of the gospel: for whereas the Father, as the fountain of the Deity, is not known any other way but as full of wrath, anger, and indignation against sin, nor can the sons of men have any other thoughts of him (Rom. 1:18; Isa. 33:13, 14; Hab. 1:13; Ps. 5:4–6; Eph. 2:3),—here he is now revealed peculiarly as love, as full of it unto us; the manifestation whereof is the peculiar work of the gospel, Tit. 3:4.

1. 1 John 4:8, “God is love.” That the name of God is here taken personally,1 and for the person of the Father, not essentially, is evident from verse 9, where he is distinguished from his only begotten Son whom he sends into the world. Now, saith he, “The Father is love.” that is, not only of an infinitely gracious, tender, compassionate, and loving nature, according as he hath proclaimed himself, Exod. 34:6, 7, but also one that eminently and peculiarly dispenseth himself unto us in free love.” So the apostle sets it forth in the following verses: “This is love.” verse 9;—“This is that which I would have you take notice of in him, that he makes out love unto you, in ‘sending his only begotten Son into the world, that we might live through him’ ” So also, verse 10, “He loved us, and sent his Son to be the propitiation for our sins.” And that this is peculiarly to be eyed in him, the Holy Ghost plainly declares, in making it antecedent to the sending of Christ, and all mercies and benefits whatever by him received. This love, I say, in itself, is antecedent to the purchase of Christ, although the whole fruit thereof be made out alone thereby, Eph. 1:4–6.

John Owen, The Works of John Owen, ed. William H. Goold, vol. 2 (Edinburgh: T&T Clark, n.d.), 19–20. Owen can be difficult at times in his learning and profusion. But the concept which Owen works out in detail, Taylor here displays in the picture of love flowing through golden channels from his throne to us.

That we are called “earthen pitchers” is taken directly from Paul, 

2 Corinthians 4:5–7 (AV)

5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake. 6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. 7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

The glory of God is poured into and is displayed in earthen vessels. The idea here is that God has poured his glory into human beings who are made of the earth and are vessels or pitchers which hold this heavenly beauty. The glory redounds to God, because the clay pitchers are commonplace and certainly not glorious.

Aqua Vitae means water of life and comes from John’s Gospel. The image is used twice by Jesus. First, it is used in his conservation with the Samaritan woman at the well: 

John 4:10–15 (AV)

10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. 11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12  Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. 15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.

And later at the Temple:

John 7:37–39 (AV) 

37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

The couplet turns the praise into a prayer of request: He asks that this grace be poured into him until it overflows.

Here Taylor displays (again) great theological precision. In John 7, as quoted, Jesus uses the image of the overflowing water of life as an image for the Holy Spirit.  (Note this is a profoundly Trinitarian passage: The love of the Father in the Son is conveyed to the poet by the Spirit – which is also the manner in which this was explained by Calvin, of whom the Puritans were quite familiar). 

The idea of being overfilled with the liquor of the Spirit is explained by Paul in Ephesians

Ephesians 5:18–20 (AV)

18 And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; 

The congruence of Taylor and his sources is seen in the fact that he not merely alludes to Ephesians 5 in the couplet but he also performs the work called upon by Ephesians 5: beign filled with praise.

Musical:

The great note here is on the word “grace” and the alliterative “G”

Oh! Grace, Grace! This wealthy grace doth lay

Her golden channels from thy Father’s throne,

Into our earthen pitchers to convey

Heaven’s Aqua Vitae to us for our own,

O! Let thy golden gutters run into 

My cup this liquor till it overflow.

Puritans on Habit (With a Comparison to Modern Theory)

24 Friday Jan 2020

Posted by in John Owen, Psychology, Puritan, Thomas Brooks, Uncategorized

≈ Leave a comment

Tags

, , ,

Below is a section from John Owen’s the Mortification of Sin. In this part, he is providing practical instruction for mortifying sin. What I find interesting about this particular section is the degree to which is matches contemporary habit theory.

A habitual response is driven by a context: in the precise of certain cues, the habit kicks into play:

Within psychology, the term habit refers to a process whereby contexts prompt action automatically, through activation of mental context–action associations learned through prior performances. Habitual behavior is regulated by an impulsive process, and so can be elicited with minimal cognitive effort, awareness, control, or intention. When an initially goal-directed behavior becomes habitual, action initiation transfers from conscious motivational processes to context-cued impulse-driven mechanisms. Regulation of action becomes detached from motivational or volitional control. Upon encountering the associated context, the urge to enact the habitual behavior is spontaneously triggered and alternative behavioral responses become less cognitively accessible.

In this direction, Owen explains that one should learn the circumstances under which the sin takes place and then should build one’s life around avoiding such a circumstance.

 

The SIXTH direction is,—

Consider what occasions, what advantages thy distemper hath taken to exert and put forth itself, and watch against them all.

This is one part of that duty which our blessed Saviour recommends to his disciples under the name of watching: Mark 13:37, “I say unto you all, Watch;” which, in Luke 21:34, is, “Take heed lest your hearts be overcharged.” Watch against all eruptions of thy corruptions. I mean that duty which David professed himself to be exercised unto. “I have,” saith he, “kept myself from mine iniquity.” He watched all the ways and workings of his iniquity, to prevent them, to rise up against them. This is that which we are called unto under the name of “considering our ways.” Consider what ways, what companies, what opportunities, what studies, what businesses, what conditions, have at any time given, or do usually give, advantages to thy distempers, and set thyself heedfully against them all. Men will do this with respect unto their bodily infirmities and distempers. The seasons, the diet, the air that have proved offensive shall be avoided. Are the things of the soul of less importance? Know that he that dares to dally with occasions of sin will dare to sin. He that will venture upon temptations unto wickedness will venture upon wickedness. Hazael thought he should not be so wicked as the prophet told him he would be. To convince him, the prophet tells him no more but, “Thou shalt be king of Syria,” If he will venture on temptations unto cruelty, he will be cruel. Tell a man he shall commit such and such sins, he will startle at it. If you can convince him that he will venture on such occasions and temptations of them, he will have little ground left for his confidence. Particular directions belonging to this head are many, not now to be insisted on. But because this head is of no less importance than the whole doctrine here handled, I have at large in another treatise, about entering into temptations, treated of it.

Compare what Owen writes with this statement from  Psychology of Habit by Wendy Wood and Dennis Runger

One way to change habit cues is through managing exposure. For example, unhealthy eating habits can be curbed by increasing the salience or accessibility of healthy foods (Sobal & Wansink 2007)

Compare also this passage from Thomas Brooks’ Precious Remedies for Satan’s Devices:

It is our wisest and our safest course to stand at the farthest distance from sin; not to go near the house of the harlot, but to fly from all appearance of evil, Prov. 5:8, 1 Thes. 5:22. The best course to prevent falling into the pit, is to keep at the greatest distance; he that will be so bold as to attempt to dance upon the brink of the pit, may find by woful experience that it is a righteous thing with God that he should fall into the pit. Joseph keeps at a distance from sin, and from playing with Satan’s golden baits, and stands. David draws near, and plays with the bait, and falls, and swallows bait and hook with a witness. David comes near the snare, and is taken in it, to the breaking of his bones, the wounding of his conscience, and the loss of his God

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 13–14.

The Rare Jewel of Christian Contentment, Study Guide 10.2

13 Tuesday Jun 2017

Posted by in Contentment, Jeremiah Burroughs, Study Guide, Uncategorized

≈ 1 Comment

Tags

, , , , ,

Note: I have rewritten this study guide and added a new series of questions at the end. The new lesson is found here

 

This is a continuation of a Study Guide on Jeremiah Burroughs The Rare Jewel of Christian Contentment. The previous post may be found here:

There is a Great Deal of Grace in Contentment:

The second point made by Burroughs has to do with the “grace” which is poured out in contentment.

To understand this argument, it will be necessary to understand that the Puritians routinely used the word “grace” in a different manner than it is typically used by contemporary Christians. In contemporary usage, the word “grace” often refers only to the initial act of God’s saving work, “For by grace you have been saved” (Eph. 2:8). More broadly, it is God’s mercy towards our remnant sin.

When Puritans used the word, they routinely referenced God’s grace as the various operations of God’s good will toward us and work in us.

Consider the following passage from John Owen:

If we neglect to make use of what we have received, God may justly hold his hand from giving us more. His graces, as well as his gifts, are bestowed on us to use, exercise, and trade with.

John Owen, The Works of John Owen, ed. William H. Goold, “The Mortification of Sin,” vol. 6 (Edinburgh: T&T Clark, n.d.), 13. And:

By causing our hearts to abound in grace and the fruits that are contrary to the flesh, and the fruits thereof and principles of them. So the apostle opposes the fruits of the flesh and of the Spirit: “The fruits of the flesh,” says he, “are so and so,” Gal. 5:19–21; “but,” says he, “the fruits of the Spirit are quite contrary, quite of another sort,” verses 22, 23. Yea; but what if these are in us and do abound, may not the other abound also? No, says he, verse 24, “They that are Christ’s have crucified the flesh with the affections and lusts.” But how? Why, verse 25, “By living in the Spirit and walking after the Spirit;”—that is, by the abounding of these graces of the Spirit in us, and walking according to them.

 

John Owen, at p. 19. Grace is something that God does in us and through.  Grace is not merely the disposition of God nor just our realization of God’s disposition, but grace God’s good work. That is why Burroughs writes in this section, “That in Contentment there is much exercise of grace“.

Contentment is to be prized by the believer, because in action evidences much of God’s good work in our lives.

1. Before we analyze Burroughs’ argument, why would evidence of God working in one’s life be desirable? In this prayer from The Valley of Vision, the unknown author refers to his preconversion life as “graceless”:

O Lord, I am astonished at the difference between my receivings and my deservings,

between the state I am now in and my past gracelessness,

between the heaven I am bound for

and the hell I merit.

Edited by Arthur Bennett. The Valley of Vision (Kindle Locations 213-215). The Banner of Truth Trust. What does “graceless” mean? Does that help understand what clear knowledge of God’s grace would be a comfort and encouragement?

A.  Burroughs writes:

Much exercise of grace, There is a composition of grace in Contentment, there is faith, and there is humility, and love, and there is patience, and there is wisdom, and there is hope, all graces almost are compounded, it is in oil that hath the ingredients of all kind of graces, and therefore though you cannot see the particular grace, yet in this oil you have it all;

B.What are the various things which Burroughs lists as separate graces? What makes up the “composition of grace”?

C. Use your knowledge and a concordance to find passages in the Bible which extol each faith, humility, love, patience, wisdom.

D. How do each of these “graces” contribute to being content? For example, how does humility make one more content, make contentment possible?

E. Based upon what you have considered, how is it a joy and encouragement to find evidence of each of these graces in your life?

F. How do these graces contribute to the strength and exercise of the other graces? How does love contribute to patience, and so on?

 

Learning about preaching from John Owen

27 Thursday Oct 2016

Posted by in Preaching, Uncategorized

≈ Leave a comment

Tags

, ,

I am, I confess, sometimes amused by the homiletical handbooks that pass for pastoral theology in our day. Some of the guidance given for the preparation of sermons seems entirely out of touch with the life of local churches. I am amused when I hear the big cheeses of the evangelical world assure congregations that they prepare their sermons, or perhaps know what they will be preaching on on any given Sunday, a year or so in advance. As the pastor of a small congregation, preaching and teaching several times a week, that seems to me to be ludicrous, even dangerous. I do not think I could do that even if I were in circumstances that seemed to allow it.

Read it all.

Study Guide, The Mortification of Sin, Chapter 12.b

19 Monday Oct 2015

Posted by in John Owen, Mortification, Theology

≈ 2 Comments

Tags

, , , , ,

The previous post in this series may be found here

In the remainder of the chapter, Owen details the manner in which we do not know God. The study will pick up on page 111 of Kaipic/Taylor.

 

  1. Has any one ever seen God? What of Moses?

 

  1. The Puritans (as advised by William Perkins) would engage in the work of addressing objections to a doctrine (you will see this in Spurgeon’s sermons when he says, “Someone will say ….”). What is the objection which Owen addresses?

 

  1. While it is true that we have a fuller knowledge of God after the Incarnation, we still do not have a full understanding. What language does Paul use to describe our knowledge of God?

 

  1. Owen draws an analogy of how we understand God, and how a child understand his father. Explain and apply this analogy to our knowledge of God. (p. 113)

 

  1. What will say when we finally come to see God when we come into the presence of His glory?

 

  1. The next argument Owen uses to prove his point is an argument from the lesser to the greater: If we do not know what we will be (the lesser), how can we possibly know God (the greater)?

 

  1. Owen now seeks to detail and prove his point: We do not know God.

 

  • Note how God describes himself: “invisible, incomprehensible, and the like?—that is, he whom we do not, cannot, know as he is. And our farther progress consists more in knowing what he is not, than what he is.” (114). In-visible means not visible. In-comprehensible means not to be comprehended. These are negative describes, something is not, rather than an affirmative statement of God is.

 

  • Identify some verses which describe God as invisible or incomprehensible (or infinite, or other statement of what God is not).

 

  • Consider carefully these descriptions. We think in terms of what we can see. When it comes to things which we do not understand, we seek to see it. God is a being we cannot see. Take the next element, incomprehensible: Do you expect to comprehend God? Do you find that we human beings expect to be able to understand God, who God is, what God does? Do we — do you — ever attribute reasons to God (whom we cannot understand).

 

  • What is the effect of the light surrounding God? Can any creature approach unto God?

 

  1. If God is infinite, eternal, unchangeable, then what is God? Can you imagine anything which is merely infinite? As soon as you conceive of something, you have made it finite? What of eternal, as soon you have any beginning or ending (or perhaps even now) you have something which is not eternal. Can you imagine something which cannot change? We cannot possibly understand the mere being of God.

 

  1. If we pretend to understand the incomprehensible God, what have we done?

 

  1. If our goal, if it is not to understand God’s being? (114).

 

  1. When it comes to the nature of God, the nature of the Trinity, is it a problem that we cannot explain such things? Are there things about physical universe which human beings do not understand? Can you explain the way in which the soul and the body interact? Can you explain how God moves upon the heart? Is it a surprise that we cannot explain God?

 

  1. If we cannot know God’s being, how can we know God?

 

  1. If we cannot know God by the “normal means” (our senses), how can we know God?

 

  1. Knowing something “by faith” seems like nonsense to post-Enlightenment Westerners: we have a prejudice to claiming that we only “know” things by senses. This is a problem in many ways. First, our senses can be wrong. Second, our beliefs about things are what permits us to know anything. We must believe certain things are true to know anything. Example: You must belief that there is a real world, that you are not dreaming, that there are other rational beings before you can know anything about them.

Moreover, we can only know certain things by faith, by belief. Imagine a young couple: each has formed a deep romantic love for the other, but that love has never been expressed. The love exists but it cannot be known until it is believed. What if the young man tells the lady, “I love you” — but she does not believe him. The love is real, but it is unknown. Only if she believes it to be real, is it real.

The truth about God is real and apparent: Creation, Conscience, Christ; yet, it is not known until it is believed.

Thus, faith in God is not a make-believe exercise.

  1. Since knowledge of God is relational it is regulated by the persons in relation; God is under no obligation to make himself known. What is required to lay hold of things not seen? Whom does God reward?

 

  1. While knowledge by faith is real, does it have any limitations?

 

  1. What are the affirmative statements in the NT which describe the manner in which we do know God?

 

  1. Do we know “enough” of God? In what way? For what purpose?

 

  1. What is the end of our knowledge of God?

 

  1. Explain how we comparatively know God better after the Incarnation?

 

  1. What is the difference in knowledge between a believer and an unbeliever?
  2. How can an unbeliever know “about” God? An unbeliever can know about God from Creation — even from the Scriptures. Unbelievers can study the Scripture and make conclusions based upon that data.

 

  1. Analogy: Is it possible for a historian to know a great deal about President Lincoln (without knowing Mr. Lincoln?)?

 

  1. What does God not intend by his self-revelation?

 

  1. What does God intend by revealing himself to us?

 

  1. A doctrine is never to known simply for its factual value: A doctrine is to known for its effect. What effect should the ultimate incomprehensibility of God have upon us?

Let us, then, revive the use and intendment of this consideration: Will not a due apprehension of this inconceivable greatness of God, and that infinite distance wherein we stand from him, fill the soul with a holy and awful fear of him, so as to keep it in a frame unsuited to the thriving or flourishing of any lust whatever? Let the soul be continually wonted to reverential thoughts of God’s greatness and omnipresence, and it will be much upon its watch as to any undue deportments. Consider him with whom you have to do,—even “our God is a consuming fire;” and in your greatest abashments at his presence and eye, know that your very nature is too narrow to bear apprehensions suitable to his essential glory. (118)

  1. How will such an effect result in deadening (mortification) of sin in our lives?

 

 

How We Have Fellowship With the Son (2 Cor. 3:18)

10 Saturday Oct 2015

Posted by in 1 John, 1 Peter, 2 Corinthians

≈ Leave a comment

Tags

, , , , , , , , , ,

2 Corinthians 3:18 (ESV)

18 And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.

 

Study Guide, The Mortification of Sin, Chapter 12

17 Thursday Sep 2015

Posted by in Biblical Counseling, Discipleship, Glory, John Owen, Mortification, Obedience, Sanctifictation

≈ 1 Comment

Tags

, , , , , , ,

The previous post in this series may be found here

 

EIGHTHLY, Use and exercise thyself to such meditations as may serve to fill thee at all times with self-abasement and thoughts of your own vileness; as,—

 

Kaipic, p. 110.

Warning: This direction is easily misunderstand, and if misunderstood, will have precisely the opposite effect as intended by Owen.

When we read such a direction, we could easily begin to think about ourselves, to direct attention to ourselves. Owen is trying to push our attention out of ourselves and onto Christ.

So we will need to first unpack some of Owen’s language. First the word “vile”: there is a nuance of this word which may difficult for us to capture at this distance in time. Here is a quotation from the Authorized Version of the Bible which will help:

20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Philippians 3:20–21 (AV)

“Vile” is contrasted with the glorious body will have in the future. It is the normal state of a human being on the Genesis 3 side of the Fall. It does not mean a peculiarly vile human being — it means a normal human being. The human being is “vile” in contrast to (1) what a human being should be; and (2) implicitly in contrast to the glory of God.

Continue reading →

Mortification of Sin Study Guide, Complete Through Chapter 11

22 Saturday Aug 2015

Posted by in Biblical Counseling, John Owen, Mortification

≈ 1 Comment

Tags

, , , , ,

This in an interim Study Guide. It is only complete through chapter 11. The formatting is a bit inconsistent. However, the substance is all here.

(I will be using the text found in the 2006 book Overcoming Sin and Temptation, Crossway, edited by Kelly M. Kapic and Justin Taylor – all page references will be to that edition. If you have not read John Owen before, I would recommend this edition as a good starting place.  The editors provide introductions, explanatory footnotes and outlines of the books; without such helps you may easily find yourself lost in the text. )

The Mortification of Sin, Study Guide, Chapter 1.

Read the chapter through three times.  The first time, just get through it from beginning to end.  If you have difficulty with some idea, do your best and keep reading.  Read it a second time, this time make sure you understand every element of the chapter in some detail.  Look up words you do not understand.  Read every verse cited in the chapter.  Pay attention to every detail.  Third: Go the back of the book, page 411, and read the outline for chapter one.  Then read the chapter a third time noting how all the parts go together.  Repeat this strategy for reading with every chapter in the book.

 

  1. Read Romans 8 through once.  Make an outline of the basic progression of thought in Roman 8.  Note our 8:13 fits into the over scheme of the chapter.

 

  1. What are the five elements of 8:13? Note that Owen does not put the five elements in the same in which they are found in the verse.  He has reordered the elements so as to make the main verb (Mortify) the most important element of the text.

 

  1. Explain what is meant by “conditionality” and “connection”.  Does the word “if” in 8:13 mean that a believer has a choice as to whether to mortify sin?  Do you agree with Owen’s argument concerning the word “If”?

 

  1. Who is being addressed in 8:13? Look back over the immediately preceding context (Rom. 8:1-11): Does Owen correctly identify the class of persons who are told to “mortify sin”? There is a block quote at the top of page 47, restate that observation in your own words.

 

  1. If you have trouble with the phrase  of “efficient cause” on page here are two links which may help you understand the question of causation: http://en.wikipedia.org/wiki/Efficient_cause#Efficient_cause and  http://plato.stanford.edu/entries/aristotle-causality/.  Efficient cause in this instance merely refers to the agent who actually makes something happen.

 

  1. Look over your own life: Can you rightly say that the Holy Spirit causes you on a daily basis to kill your sin?  Do you know how to distinguish between whether the Holy Spirit or your own efforts are principally responsible for your growth in holiness?  If you are unclear on the doctrine of the Holy Spirit, there are many good resources which can help you get started in this area.  There are entire books which cover the subject as well as sections from systematic theology.

 

  1. How does Owen explain the phrase “deeds of the body”?  Read Romans 8:1-12 and note how Paul uses the word “flesh” in that section.  If you are tempted to think of “flesh” as merely your skin and bones try to make sense of the word “flesh” in Romans 8:9 using that interpretation.   Read Galatians 5:16-24.  What two principles are contrasted in that passage?  How does the passage in Galatians help you understand the proposition that the Holy Spirit is the “efficient cause” of your sanctification?

 

  1. What does “mortify” mean?  How does Owen describe the growth in holiness?  Is it fast, slow, instantaneous, possible but not likely?

 

  1. Read the block quote on the top of page 49: restate that quotation in your own words.

 

  1. What does the promise of “life” mean in Romans 8:13?  Isn’t a Christian already alive, why does he need to do this work?  Using a search tool, find at least three other verses in the New Testament which use the word “life” in the same manner.  Why does God offer “life” to someone who is already alive? Compare Gen.  2:17 and Ephesians 2:1-3.

Continue reading →

Mortification of Sin, Study Guide Chapter 11c (John Owen)

08 Saturday Aug 2015

Posted by in Biblical Counseling, Deuteronomy, Discipleship, John Owen, Micah, Mortification, Psalms

≈ Leave a comment

Tags

, , , , , , , , , , , , , , , , ,

The previous post in this series will be found here

10860509706_a1c6719766_o

Seventh General:

Rise mightily against the first actings of thy distemper, its first conceptions; suffer it not to get the least ground. Do not say, “Thus far it shall go, and no farther.” If it have allowance for one step, it will take another.

  1. Sin in our actions begins as sin our hearts:

20 And he said, “What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.”

Mark 7:20–23 (ESV)

Thus, sin first begins in our thoughts and affections, it is an idea and desire before it ever becomes an action. Read James 1:14-15: What are the steps there listed for the beginning of sin?

Read Genesis 3:6: What takes place in Eve before she takes the fruit?

What about sins which seem to spring up spontaneously without any precursor, such a rage of anger: in what ways do such sins have start? Consider a recent experience of anger: What thoughts and desires had to be in place for anger to be possible? How would an increase in humility, pity, love have altered your heart in such a way that anger would not have been expressed? By way of comparison — consider other sins which you see others commit but you do follow in yourself. What is different your thoughts and affections that lead you to not following in that sin?

  1. We must stop sin at first actings.

It is impossible to fix bounds to sin. It is like water in a channel,—if it once break out, it will have its course. Its not acting is easier to be compassed than its bounding. Therefore doth James give that gradation and process of lust, chap. 1:14, 15, that we may stop at the entrance.

 

Continue reading →

Mortification of Sin, Study Guide Chapter 11b (John Owen)

01 Saturday Aug 2015

Posted by in Biblical Counseling, John Owen, Mortification, Sanctification

≈ 1 Comment

Tags

, , , , , , ,

14586374669_68bb2f800b_o

You can find the previous study guide here:

The SIXTH direction is,—

Consider what occasions, what advantages thy distemper hath taken to exert and put forth itself, and watch against them all.

Quite simply: look for the things that tempt you and avoid them.

As Jesus admonished Peter in the Garden: “Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” Mark 14:38 (ESV)

Owen interestingly ties this command to two eschatological passages. First in Mark:

32 “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. 33 Be on guard, keep awake. For you do not know when the time will come. 34 It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to stay awake. 35 Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning— 36 lest he come suddenly and find you asleep. 37 And what I say to you I say to all: Stay awake.”

Mark 13:32–37 (ESV)

Secondly in Luke

34 “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. 35 For it will come upon all who dwell on the face of the whole earth. 36 But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.” 37 And every day he was teaching in the temple, but at night he went out and lodged on the mount called Olivet. 38 And early in the morning all the people came to him in the temple to hear him. Luke 21:34–38 (ESV)

Jesus in Mark 13 & Luke 21 is specifically concerned with the Second Coming, we must be careful to watch for the Second Coming. Owen is specifically concerning with watching our hearts to avoid temptation. These seem to be two separate topics: How does watching my heart to avoid temptation relate to watching for the Second Coming of Christ?

Read 1 Peter 1:13-17. How does Peter’s command to “set your hope fully” relate to Jesus’ command to “watch”?

What is the connection between preparing your heart and life for Jesus’ return and avoiding sin this afternoon?

Illustration: Whenever you teach an idea always follow up with a picture; give an illustration. Illustrations help the hearer (1) apprehend the idea and (2) remember the idea.

Here Owen gives the illustration of diet and health. Some types of food may not sit well with our stomach. We note those foods and avoid them. Certain plants or animals may cause an allergic reaction — we will remain the things which hurt us and avoid them.

What sorts of foods, animals, plants or circumstances do you avoid because those circumstances make your body hurt? Have you ever made such an observation about your temptation and sin? Why are you more careful about avoiding a stomach ache than sin? What does this tell you about how seriously you consider sin?

Biblical Illustrations: Continue reading →