(Thomson, Life of Dr. Owen. part 8) is entered into rest, and is taken away from the evil to come. Take heed lest, by too much grief, you too much grieve that Holy Spirit, who is infinitely more to us than all natural relations. I blame you not that you so far attend to the call of God in this dispensation as to search yourself, to judge and condemn yourself: grace can make it an evidence to you that you shall not be judged or condemned of the Lord. I dare not say that this chastisement was not needful. We are not in heaviness unless need be; but if God be pleased to give you a discovery of the wisdom and care that is in it, and how needful it was to awaken and restore your soul in any thing, perhaps in many things, in due time you will see grace and love in it also. I verily believe God expects, in this dealing with you, that you should judge yourself, your sins and your decays; but he would not have you misjudge your condition. But we are like froward children, who, when they are rebuked and corrected, neglect other things, and only cry that their parents hate and reject them. You are apt to fear, to think and say, that you are one whom God regards not, who are none of his; and that for sundry reasons which you suppose you can plead. But, saith God, this is not the business; this is a part of your frowardness. I call you to quicken your grace, to amend your own ways; and you think you have nothing to do but to question my love. Pray, madam, my dear sister, child and care, beware you lose not the advantage of this dispensation; you will do so, if you use it only to afflictive sorrows, or questioning of the love of God, or your interest in Christ. The time will be spent in these things which should be taken up in earnest endeavours after a compliance with God's will, quickenings of grace, returns after backsliding, mortification of sin and love of the world, until the sense of it do pass away. Labour vigorously to bring your soul to this twofold resolution:-- 1. That the will of God is the best rule for all things, and their circumstances. 2. That you will bring yourself into a fresh engagement to live more to him: and you will find the reminder of your work easy; for it is part of the yoke of Christ. I shall trouble you no farther but only to give you the assurance that you are in my heart continually, which is nothing; but it helps to persuade me that you are in the heart of Christ, which is all.--I am, dear madam, your very affectionate servant, J. Owen To Charles Fleetword, Esq. Dear Sir,--I received yours and am glad to hear of your welfare. There is more then ordinary mercy in every day's preservation. My wife, I bless God, is much revived, so that I do not despair of her recovery; but for myself, I have been under the power of various distempers for fourteen days past, and do yet so continue. God is fastening his instruction concerning the approach of that season wherein I must lay down this tabernacle. I think my mind has been too much intent upon some things which I looked on as services for the church; but God will have us know that he has no need of me nor them, and is therefore calling me off from them. Help me with your prayers, that I may, through the riches of his grace in Christ, be in some measure ready for my account. The truth is, we cannot see the latter rain in its season, as we have seen the former, and a latter spring thereon. Death, that will turn in the streams of glory upon our poor withering souls, is the best relief I begin to fear that we shall die in this wilderness; yet ought we to labour and pray continually that the heavens would drop down from above, and the skies pour down righteousness,--that the earth may open and bring forth salvation, and that righteousness may spring up together. If ever I return to you in this world, I beseech you to contend yet more earnestly than ever I have done, with God, with my own heart, with the church, to labour after spiritual revivals. Our affectionate service to your lady, and to all your family that are of the household of God.--I am, dearest sir, yours most affectionately whilst I live, J. Owen Stadham, July 8 To Charles Fleetwood, Esq. Dear Sir,--The bearer has stayed long enough with us to save you the trouble of reading an account of me in my own scribbling: a longer stay I could not prevail with him for, though his company was a great refreshment to me. Both you and your whole family, in all their occasions and circumstances, are daily in my thoughts; and when I am enabled to pray, I make mention of you all without ceasing. I find you and I are much in complaining. For my part I must say, And is there not a cause? So much deadness, so much unspirituality, so much weakness in faith, coldness in love, instability in holy meditations, as I find in myself, is cause sufficient of complaints. But is there not cause also of thanksgiving and joy in the Lord? Are there not reasons for them? When I begin to think of them, I am overwhelmed; they are great, they are glorious, they are inexpressible. Shall I now invite you to this great duty of rejoicing more in the Lord? Pray for me, that I may do so; for the near approach of my dissolution calls for it earnestly. My heart has done with this world, even in the best and most desirable of its refreshments. If the joy of the Lord be not now strength unto it, it will fail. But I must have done. Unless God be pleased to affect some person or persons with a deep sense of our declining condition, of the temptations and dangers of the day, filling them with compassion for the souls of men, making them fervent in spirit in their work, it will go but ill with us. It may be these thoughts spring from causeless fears, it may be none amongst us has an evil, a barren heart but myself: but bear with me in this my folly; I cannot lay down these thought until I die; nor do I mention them at present as though I should not esteem it a great mercy to have so able a supply as Mr C., but I am groaning after deliverance; and being near the centre, do hope I feel the drawing of the love of Christ with more earnestness than formerly: but my naughty heart is backward in these compliances. My affectionate service to Sir John Hartopp, and his lady, and to the rest of your family, when God shall return them unto you.--I am, dear sir, yours most affectionately in everlasting bonds, J. Owen To the Rev. Mr Robert Asty of Norwich Dear Sir,--I received yours by Mr B., to whom I shall commit this return, and hope it will come safely to your hands; for although I can acknowledge nothing of what you are pleased out of your love to ascribe unto me, yet I shall be always ready to give you my thoughts in the way of brotherly advice, whenever you shall stand in need of it: and at present, as things are circumstanced, I do not see how you can waive or decline the call of the church either in conscience or reputation. For, to begin with the latter; should you do so upon the most Christian and cogent grounds in your own apprehensions, yet wrong interpretations will be put upon it; and so far as it is possible we ought to keep ourselves, not only "extra noxam," but "suspicionem" also. But the point of conscience is of more moment. All things concurring,--the providence of God in bringing you to that place, the judgment of the church on your gifts and grace for their edification and examples the joint consent of the body of the congregation in your call, with present circumstances of a singular opportunity for preaching the word, I confess at this distance I see not how you can discharge that duty you owe to Jesus Christ (whose you are, and not your own, and must rejoice to be what he will have you to be, be it more or less) in refusing a compliance unto these manifest indications of his pleasure; only, remember that you sit down and count what it will cost you,--which I know you will not be discouraged by; for the daily exercise of grace and learning of wisdom should not be grievous unto us, though some of their occasions may be irksome. For the latter part of your letter, I know no difference between a pastor and a teacher but what follows their different gifts;--the office is absolutely the same in both; the power the same, the right to the administration of all ordinances every way the same: and at that great church at Boston, in New England, the teacher was always the principal person; so was Mr Cotton and Mr Norton. Where gifts make a difference, there is a difference; otherwise there is none. I pray God guide you in this great affair; and I beg your prayers for myself in my weak, infirm condition.--I am your affectionate fiend and brother, J. Owen London, March 16 To Mr Baxter Sir,--The continuance of my cold, which yet holds me, with the severity of the weather, have hitherto hindered me from answering my purpose of coming unto you at Acton; but yet I hope, see long, to obtain the advantage of enjoying your company there for a season. In the meantime, I return you my thanks for the communication of your papers; and shall on every occasion manifest that you have no occasion to question whether I were in earnest in what I proposed, in reference to the concord you design. For the desire of it is continually upon my heart; and to express that desire on all occasion, I esteem one part of that profession of the Gospel which I am called unto. Could I contribute any thing towards the accomplishment of so holy, so necessary a work, I should willingly spend myself and be spent in it. For what you design concerning your present essay, I like it very well, both upon the reasons you mention in your letter, as also that all those who may be willing and desirous to promote so blessed a work may have copies by them, to prepare their thoughts in reference to the whole. For the present, upon the liberty granted in your letter (if I remember it aright), I shall tender you a few queries, which, if they are useless or needless, deal with them accordingly. As,--1. Are not the several proposed or insisted on too many for this first attempt? The general heads, I conceive, are not; but under them very many particulars are not only included, which is unavoidable, but expressed also which may too much dilate the original consideration of the whole. 2. You expressly exclude the Papists, who will also sure enough exclude themselves, and do, from any such agreement; but have you done the same as to the Socinians, who are numerous, and ready to include themselves upon our communion? The Creed, as expounded in the four first councils, will do it. 3. Whether some expressions suited to prevent future divisions and separations, after a concord is obtained, may not at present, to avoid all exasperation, be omitted, as seeming reflective on former acting, when there was no such agreement among us as is now aimed at? 4. Whether insisting in particular on the power of the magistrate, especially as under civil coercion and punishment in cases of error or heresy, be necessary in this first attempt? These generals occurred to my thoughts upon my first reading of your proposals. I will now read them again, and set down, as I pass on, such apprehensions in particular as I have of the several of them. To the first answer, under the first question, I assent; so also to the first proposal, and the explanation; likewise to the second and third. I thought to have proceeded thus throughout, but I foresee my so doing would be tedious and useless; I shall therefore mention only what at present may seem to require second thoughts. As,-- 1. To propos. 9, by those instances [what words to use in preaching, in what words to pray, in what decent habit] do you intend homilies, prescribed forms of prayer, and habits super added to those of vulgar decent use? Present controversies will suggest an especial sense under general expressions. 2. Under pos. 13, do you think a man may not leave a church and join himself to another, unless it be for such a cause or reason as he supposes sufficient to destroy the being of the church? I meet with this now answered in your 18th propos., and so shall forbear farther particular remarks, and pass on. In your answer to the second question, your 10th position has in it somewhat that will admit of farther consideration, as I think. In your answer to the third question, have you sufficiently expressed the accountableness of churches mutually, in case of offense from maladministration and church censures? This also I now see in part answered,--proposition fifth. I shall forbear to add any thing as under your answer to the last question, about the power of the magistrate, because I fear that in that matter of punishing I shall somewhat dissent from you, though as to mere coercion I shall in some cases agree. Upon the whole matter, I judge your proposals worthy of great consideration, and the most probable medium for the attaining of the end aimed at that yet I have perused. If God give not a heart and mind to desire peace and union, every expression will be disputed, under pretence of truth and accuracy; but if these things have a place in us answerable to that which they enjoy in the Gospel, I see no reason why all the true disciples of Christ might not, upon these and the like principles, condescend in love unto the practical concord and agreement, which not one of them dare deny to be their duty to aim at. Sir, I shall pray that the Lord would guide and prosper you in all studies and endeavours for the service of Christ in the world, especially in this your desire and study for the introducing of the peace and love promised amongst them that believe, and do beg your prayers.--Your truly affectionate brother, and unworthy fellow-servant, John Owen Jan. 26, 1668 3. His Works A List of Dr Owen's Works, according to the years in which they appear to have been published Display of Arminianism. . . . . . . . . . . . . . . . . . . . . . . . 1642 The Duty of Pastors and People Distinguished. . . . . . . . . . . . . 1643 The Principles of the Doctrine of Christ, in two Catechisms . . . . . 1645 A Vision of Unchangeable Mercy: a Sermon. . . . . . . . . . . . . . . 1646 Eshcol; or, Rules for Church Fellowship . . . . . . . . . . . . . . . 1647 Salus Electorum: a treatise on Redemptions. . . . . . . . . . . . . . 1648 Memorial of the Deliverance of Essex: two Sermons . . . . . . . . . . 1648 Righteous zeal--a Sermon; and Essay on Toleration . . . . . . . . . . 1649 The Shaking and Translating of Heaven and Earth: a sermon . . . . . . 1649 Human Power Defeated: a Sermon. . . . . . . . . . . . . . . . . . . . 1649 Of the Death of Christ, in answer to Baxter . . . . . . . . . . . . . 1650 The Steadfastness of Promises: a Sermon . . . . . . . . . . . . . . . 1650 The Branch of the Lord: two Sermons . . . . . . . . . . . . . . . . . 1650 The Advantage of the Kingdom of Christ: a sermon. . . . . . . . . . . 1651 The Labouring Saint's Dismission: a Sermon. . . . . . . . . . . . . . 1652 Christ's Kingdom and the Magistrate's Power: a Sermon . . . . . . . . 1652 De Divina Justitia: translated 1794 . . . . . . . . . . . . . . . . . 1653 The Doctrine of the Saints' Perseverance. . . . . . . . . . . . . . . 1654 Vindicae Evangelicae: Reply to Biddle . . . . . . . . . . . . . . . . 1655 On the Mortification of Sin . . . . . . . . . . . . . . . . . . . . . 1656 Review of the Annotations of Grotius. . . . . . . . . . . . . . . . . 1656 God's Work in Founding Zion: a Sermon . . . . . . . . . . . . . . . . 1656 God's Presence with his People: a Sermon. . . . . . . . . . . . . . . 1656 On Communion with God . . . . . . . . . . . . . . . . . . . . . . . . 1657 A Discovery of the True Nature of Schism. . . . . . . . . . . . . . . 1657 A Review of the True Nature of Schism . . . . . . . . . . . . . . . . 1657 Answer to Cawdrey about Schism. . . . . . . . . . . . . . . . . . . . 1658 Of the Nature and Power of Temptation . . . . . . . . . . . . . . . . 1658 The Divine Original of the Scriptures . . . . . . . . . . . . . . . . 1659 Vindication of the Hebrew and Greek Texts . . . . . . . . . . . . . . 1659 Exercitationes ad versus Fanaticos. . . . . . . . . . . . . . . . . . 1659 The Glory of Nations professing the Gospel: a Sermon. . . . . . . . . 1659 On the Power of the Magistrate about Religion . . . . . . . . . . . . 1659 A Primer for Children . . . . . . . . . . . . . . . . . . . . . . . . 1660 Theologoumena Pantodapa . . . . . . . . . . . . . . . . . . . . . . . 1661 Animadversions on Fiat Lux. . . . . . . . . . . . . . . . . . . . . . 1662 A Discourse on Liturgies. . . . . . . . . . . . . . . . . . . . . . . l662 Vindication of the Animadversions . . . . . . . . . . . . . . . . . . 1664 Indulgence God Toleration Considered. . . . . . . . . . . . . . . . . 1667 A Peace-offering, or Plea for Indulgence. . . . . . . . . . . . . . . 1667 Brief Instruction in the Worship of God: a Catechism. . . . . . . . . 1667 On Indwelling Sin . . . . . . . . . . . . . . . . . . . . . . . . . . 1668 Exposition of the 130th Psalm . . . . . . . . . . . . . . . . . . . . 1668 Exposition of the Epistle to the Hebrews, vol. 1. . . . . . . . . . . 1668 Vindication of the Doctrine of the Trinity. . . . . . . . . . . . . . 1669 Tenth and Innocence Vindicated. . . . . . . . . . . . . . . . . . . . 1669 On the Divine Institution of the Lord's Day . . . . . . . . . . . . . 1671 On Evangelical Love . . . . . . . . . . . . . . . . . . . . . . . . . 1672 Vindication of the Work on Communion. . . . . . . . . . . . . . . . . 1674 Discourse on the Holy Spirit. . . . . . . . . . . . . . . . . . . . . 1674 Exposition of the Hebrews, vol. 2 . . . . . . . . . . . . . . . . . . 1674 How we may Bring our Hearts to Bear Reproof . . . . . . . . . . . . . 1674 On the Nature of Apostasy . . . . . . . . . . . . . . . . . . . . . . 1676 The Reason of Faith . . . . . . . . . . . . . . . . . . . . . . . . . 1677 On the Doctrine of Justification. . . . . . . . . . . . . . . . . . . 1677 The Ways and Means of Understanding the Mind of God . . . . . . . . . 1678 Christologia, or the Person of Christ . . . . . . . . . . . . . . . . 1679 The Church of Rome no Safe Guide. . . . . . . . . . . . . . . . . . . 1679 On Union among Protestants. . . . . . . . . . . . . . . . . . . . . . 1680 Vindication of the Nonconformists . . . . . . . . . . . . . . . . . . 1680 Exposition of the Hebrews, vol. 3 . . . . . . . . . . . . . . . . . . 1680 Defence of the Vindication. . . . . . . . . . . . . . . . . . . . . . 1681 Inquiry into Evangelical Churches . . . . . . . . . . . . . . . . . . 1681 Humble Testimony. . . . . . . . . . . . . . . . . . . . . . . . . . . 1681 On Spiritual-mindedness . . . . . . . . . . . . . . . . . . . . . . . 1681 The Work of the Holy Spirit in Prayer . . . . . . . . . . . . . . . . 1682 The Chamber of Imagery. . . . . . . . . . . . . . . . . . . . . . . . 1682 An Account of the Protestant Religion . . . . . . . . . . . . . . . . 1663 Meditations on the Glory of Christ, part 1. . . . . . . . . . . . . . 1684 Exposition of the Hebrews, vol. 4 . . . . . . . . . . . . . . . . . . 1684 Of the Dominion of Sin and Grace. . . . . . . . . . . . . . . . . . . 1688 True Nature of a Gospel Church. . . . . . . . . . . . . . . . . . . . 1689 Meditations on the Glory of Christ, part 2. . . . . . . . . . . . . . 1691 Two Discourses on the Work of the Spirit. . . . . . . . . . . . . . . 1693 Evidences of the Faith of Gods Elect. . . . . . . . . . . . . . . . . 1695 Seventeen Sermons, 2 Vols . . . . . . . . . . . . . . . . . . . . . . 1720 An Answer to Two Questions; with Twelve Arguments against any Conformity to Worship not of Divine Institution . . . . . . . . 1720 Sermons and Tracts. . . . . . . . . . . . . . . . . . . . . . . . . . 1721 Thirteen Sermons. . . . . . . . . . . . . . . . . . . . . . . . . . . 1756 (...end, Thomson, Life of Dr. Owen) ---------------------------------------------------- file: /pub/resources/text/ipb-e/epl-02: owlife-8.txt .