(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)
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