TREASURING THE TREASURE OF GOD'S WORD...the infallible divine plumbline for all matters of life and godliness

The Together for the Gospel Conference held last week in Louisville, KY has been the subject of some debate on Twitter the past few days. Yours truly found himself unintentionally at the center of the crossfire. The issue began when not a few pastors were texting, emailing or phoning me from the conference confused as to why not more of the speakers were preaching the Word? Some pastors even expressed sadness over the sacrificial cost that their church extended to them and their leadership to attend this conference when in reality so little Bible teaching and exposition was taking place.

I had nothing to judge this by until the audio/video was made available the day the conference concluded. After listening to all of the messages a few times, I have to say that I do share in their pain. Don't misunderstand me... there were some very good messages preached out of the Word by men like John MacArthur, CJ Mahaney, John Piper and Thabiti Anyabwile. And there were others who gave us some good thoughts and information to chew on, but chose to not develop their talks out of Scripture. Personally, I prefer to hear preachers, preach the Word!

Scripture is very clear on this issue. The Apostle in sobering and sacred terms says the following to young Timothy:

I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. -2 Timothy 4:1-2

Any pastor, Christian leader, Bible teacher has one duty that eclipses all others: preach the Word! And we are to do this "in season and out of season." IOW, when it's popular and when it's not; when it's convenient and when it's not; when it's acceptable and when it's not. We are to preach the Word.

So here are some thoughts from John Calvin on this important subject facing the greater church in evangelicalism once again. Think about this as you are reading the following: When is it ever permissible for pastors not to obey the biblical command to preach the Word? IOW, when can pastors treat as an option this solemn duty before the Lord?

Grace and peace to you...
Steve
Col. 3:16-17

To preach the word . . . and not to follow it with constant and fervent prayer for its success, is to disbelieve its use, neglect its end, and to cast away the seed of the gospel at random. -JOHN OWEN

• The Scriptures should be our joy: Psalm 1:2 and Psalm 119.
• God gives His Spirit through His Word: Galatians 3:2 and Romans 8:5.
• The word of God gives hope: Romans 15:4 and Psalm 78:5, 7.
• The word of God makes us free: Psalm 119:45 and John 8:32
• The Word of God makes us wise: Psalm 19:7-8 and 119:98.
• Wisdom brings joy: Proverbs 3:13.
• The Word of God gives assurance: 1 John 5:13
• The Word of God overcomes the evil one: Ephesians 6:17
• The Word of God revives us: Psalm 19:7.
• The Word of God is our life: Deuteronomy 32:46-47
• Our physical life depends upon God's word:
• He created us by His Word: Psalm 33:6 and Hebrews 11:3
• He keeps us in existence by His Word: Hebrews 1:3
• Our spiritual life depends upon God's Word:
• We are born again by God's Word: James 1:18 and 1 Peter 1:23
• We go on living spiritually by God's Word: Matthew 4:4
• The Word of God causes faith: Romans 10:17 and John 20:31.

The Word our Only Rule
by John Calvin

Unto the pure all things are pure; but unto them that are defiled and
unbelieving is nothing pure; but even their mind and conscience is defiled.
They profess that they know God; but in works they deny him: being abominable and disobedient, and unto every good work reprobate.
-Titus 1:15-16

St. Paul hath shown us that we must be ruled by the Word of God, and hold the commandments of men as vain and foolish; for holiness and perfection of life belongeth not to them. He condemneth some of their commandments, as when they forbid certain meats, and will not suffer us to use that liberty which God giveth the faithful. Those who troubled the church in St. Paul’s time, by setting forth such traditions, used the commandments of the law as a shield. These were but men’s inventions: because the temple was to be abolished at the coming of our Lord Jesus Christ. Those in the church of Christ, who hold this superstition, to have certain meats forbidden, have not the authority of God, for it was against His mind and purpose that the Christian should be subject to such ceremonies.

To be short, St. Paul informs us in this place that in these days we have liberty to eat of all kinds of meat without exception. As for the health of the body, that is not here spoken of; but the matter here set forth is that men shall not set themselves up as masters, to make laws for us contrary to the Word of God. Seeing it is so, that God putteth no difference between meats, let us so use them; and never inquire what men like, or what they think good. Notwithstanding, we must use the benefits that God hath granted us, soberly and moderately. We must remember that God hath made meats for us, not that we should fill ourselves like swine, but that we should use them for the sustenance of life: therefore, let us content ourselves with this measure, which God hath shown us by His Word.

If we have not such a store of nourishment as we would wish, let us bear our poverty patiently, and practise the doctrine of St. Paul; and know as well how to bear poverty as riches. If our Lord give us more than we could have wished for, yet must we bridle our appetites. On the other side, if it please Him to cut off our morsel, and feed us but poorly, we must be content with it, and pray Him to give us patience when we have not what our appetites crave. To be short, we must have recourse to what is said in Romans 13: "But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof." Let us content ourselves to have what we need, and that which God knoweth to be proper for us; thus shall all things be clean to us, if we be thus cleansed.

Yet it is true that although we were ever so unclean, the meats which God hath made are good; but the matter we have to consider is the use of them. When St. Paul saith all things are clean., he meaneth not that they are so of themselves, but as relateth to those that receive them; as we have noticed before, where he saith to Timothy, all things are sanctified to us by faith and giving of thanks. God hath filled the world with such abundance that we may marvel to see what a fatherly care He hath over us: for to what end or purpose are all the riches here on earth, only to show how liberal He is toward man!

If we know not that He is our Father, and acteth the part of a nurse toward us, if we receive not at His hand that which He giveth us, insomuch that when we eat, we are convinced that it is God that nourisheth us, He cannot be glorified as He deserveth; neither can we eat one morsel of bread without committing sacrilege; for which we must give an account. That we may lawfully enjoy these benefits, which have been bestowed upon us, we must be resolved upon this point (as I said before), that it is God that nourisheth and feedeth us.

This is the cleanness spoken of here by the apostle; when he saith, all things are clean, especially when we have such an uprightness in us that we despise not the benefits bestowed upon another, but crave our daily bread at the hand of God, being persuaded that we have no right to it, only to receive it as the mercy of God. Now let us see from whence this cleanness cometh. We shall not find it in ourselves, for it is given us by faith. St. Peter saith, the hearts of the old fathers were cleansed by this means; to wit, when God gave them faith (Acts 15).

It is true that he here hath regard to the everlasting salvation; because we were utterly unclean until God made Himself known to us in the name of our Lord Jesus Christ; who, being made our Redeemer, brought the price and ransom of our souls. But this doctrine may, and ought to be applied to what concerneth this present life; for until we know that, being adopted in Jesus Christ, we are God’s children, and consequently that the inheritance of this world is ours, if we touch one morsel of meat, we are thieves; for we are deprived of, and banished from all the blessings that God made, by reason of Adam’s sin until we get possession of them in our Lord Jesus Christ.

Therefore, it is faith that must cleanse us. Then will all meats be clean to us: that is, we may use them freely without wavering. If men enjoin spiritual laws upon us, we need not observe them, being assured that such obedience cannot please God, for in so doing, we set up rulers to govern us, making them equal with God, who reserveth all power to Himself. Thus, the government of the soul must be kept safe and sound in the hands of God. Therefore, if we allow so much superiority to men that we suffer them to inwrap our souls with their own bands, we so much lessen and diminish the power and empire that God hath over us.

And thus the humbleness that we might have in obeying the traditions of men would be worse than all the rebellion in the world; because it is robbing God of His honor, and giving it, as a spoil, to mortal men. St. Paul speaketh of the superstition of some of the Jews, who would have men still observe the shadows and figures of the law; but the Holy Ghost hath pronounced a sentence which must be observed to the end of the world: that God hath not bound us at this day to such a burden as was borne by the old fathers; but hath cut off that part which He had commanded, relative to the abstaining from meats; for it was a law but for a season.

Seeing God hath thus set us at liberty, what rashness it is for worms of the earth to make new laws; as though God had not been wise enough. When we allege this to the papists, they answer that St. Paul spake of the Jews, and of meats that were forbidden by the law. This is true, but let us see whether this answer be to any purpose, or worth receiving. St. Paul not only saith that it is lawful for us to use that which was forbidden, but he speaketh in general terms, saying, all things are clean. Thus we see that God hath here given us liberty, concerning the use of meats; so that He will not hold us in subjection, as were the old fathers.

Therefore, seeing God hath abrogated that law which was made by Him, and will not have it in force any longer, what shall we think when we see men inventing traditions of their own; and not content themselves with what God hath shown them? In the first place, they still endeavor to hold the church of Christ under the restrictions of the Old Testament. But God will have us governed as men of years and discretion, which have no need of instruction suitable for children. They set up man’s devices, and say we must keep them under pain of deadly sin; whereas God will not have His own law to be observed among us at this day, relative to types and shadows, because it was all ended at the coming of our Lord Jesus Christ.

Shall it then be lawful to observe what men have framed in their own wisdom? Do we not see that it is a matter which goeth directly against God? St. Paul setteth himself against such deceivers: against such as would bind Christians to abstain from meats as God had commanded in His law. If a man say, it is but a small matter to abstain from flesh on Friday, or in Lent, let us consider whether it be a small matter to corrupt and bastardize the service of God! For surely those that go about to set forth and establish the tradition of men, set themselves against that which God hath appointed in His Word, and thus commit sacrilege.

Seeing God will be served with obedience, let us beware and keep ourselves within those bounds which God hath set; and not suffer men to add any thing to it of their own. There is something worse in it than all this: for they think it a service that deserveth something from God to abstain from eating flesh. They think it a great holiness: and thus the service of God, which should be spiritual, is banished, as it were, while men busy themselves about foolish trifles. As the common saying is, they leave the apple for the paring.

We must be faithful, and stand fast in our liberty; we must follow the rule which is given us in the Word of God, and not suffer our souls to be brought into slavery by new laws, forged by men. For it is a hellish tyranny, which lesseneth God’s authority and mixeth the truth of the gospel with figures of the law; and perverteth and corrupteth the true service of God, which ought to be spiritual. Therefore, let us consider how precious a privilege it is to give thanks to God with quietness of conscience, being assured it is His will and pleasure that we should enjoy His blessings: and that we may do so, let us not entangle ourselves with the superstitions of men, but be content with what is contained in the pure simplicity of the gospel. Then, as we have shown concerning the first part of our text, unto them that are pure, all things will be pure.

When we have received the Lord Jesus Christ, we know that we shall be cleansed from our filthiness and blemishes; for by His grace we are made partakers of God’s benefits, and are taken for His children, although there be nothing but vanity in us. "But unto them that are defiled and unbelieving, is nothing pure." By this St. Paul meaneth that whatsoever proceedeth from those that are defiled and unbelieving is not acceptable to God but is full of infection. While they are unbelieving, they are foul and unclean; and while they have such filthiness in them, whatsoever they touch becomes polluted with their infamy.

Therefore, all the rules and laws they can make shall be nothing but vanity: for God disliketh whatsoever they do; yea, He utterly abhorreth it. Although men may torment themselves with ceremonies and outward performances, yet all these things are vain until they become upright in heart: for in this the true service of God commenceth. So long then as we are faithless, we are filthy before God. These things ought to be evident to us; but hypocrisy is so rooted within us that we are apt to neglect them. It will readily be confessed that we cannot please God by serving Him until our hearts be rid of wickedness.

God strove with the people of old time about the same doctrine; as we see especially in the second chapter of the prophet Haggai: where he asketh the priests, if a man touch a holy thing, whether he shall be made holy or not, the priests answered, no. On the contrary, if an unclean man touch a thing, whether it shall become unclean or no, the priests answered and said, it shall be unclean: so is this nation, saith the Lord, and so are the works of their hands. Now let us notice what is contained in the figures and shadows of the law. If an unclean man had handled any thing, it became unclean, and therefore must be cleansed. Our Lord saith, consider what ye be: for ye have nothing but uncleanness and filth; yet notwithstanding, ye would content Me with your sacrifices, offerings, and such like things. But He saith, as long as your minds are entangled with wicked lusts, as long as some of ye are whoremongers, adulterers, blasphemers, and perjurers, as long as ye are full of guile, cruelty, and spitefulness, your lives are utterly lawless, and full of all uncleanness; I cannot abide it, how fair soever it may seem before men.

We see then that all the services we can perform, until we are truly reformed in our hearts, are but mockeries; and God condemneth and rejecteth every whit of them. But who believeth these things to be so? When the wicked, who are taken in their wickedness, feel any remorse of conscience, they will endeavor by some means or other to compound with Cod by performing some ceremonies: they think it sufficient to satisfy the minds of men, believing that God ought likewise to be satisfied therewith. This is a custom which has prevailed in all ages.

It is not only in this text of the prophet Haggai that God rebuketh men for their hypocrisy, and for thinking that they may obtain His favor with trifles, but it was a continual strife which all the prophets had with the Jews. It is said in Isa. 1:13, 14, 15: "Bring no more vain oblations; incense is an abomination unto me; the new-moons and sabbaths, the calling of assemblies, I cannot away with: it is iniquity, even the solemn meeting, your new-moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear: your hands are full of blood."

And again it is said, "Though ye offer me burnt offerings, and your meat-offerings, I will not accept them; neither will I regard the peace-offerings of your fat beasts" (Amos 5 :22). God here showeth us that the things which He Himself had commanded were filthy and unclean when they were observed and abused by hypocrites. Therefore, let us learn that when men serve God after their own fashion, they beguile and deceive themselves. It is said in another text of Isaiah, "Who hath required these things at your hands ?" Wherein it is made manifest that if we will have God approve our works, they must be according to His divine Word.

Thus we see what St. Paul’s meaning is when he saith there is nothing clean to them that are unclean. And why? For even their mind and conscience are defiled. By this he showeth (as I before observed) that until such times as we have learned to serve God aright, in a proper manner, we shall do no good at all by our own works; although we may flatter ourselves that they are of great importance, and by this means rock ourselves to sleep.

Let us now see what the traditions of popery are. The chief end of them are to make an agreement with God, by their works of supererogation, as they term them; that is, their surplus works; which are, when they do more than God commandeth them. According to their own notions, they discharge their duty towards Him and content Him with such payment as they render by their works, and thereof make their account. When they have fasted their saints evenings, when they have refrained from eating flesh upon Fridays, when they have attended mass devoutly, when they have taken holy water, they think that God ought not to demand any thing more of them and that there is nothing amiss in them.

But in the mean time, they cease not to indulge themselves in lewdness, whoredom, perjury, blasphemy, &c.: every one of them giving himself to those vices; yet notwithstanding, they think God ought to hold Himself well paid with the works they offer Him; as for example, when they have taken holy water, worshipped images, rambled from altar to altar, and other like things, they imagine that they have made sufficient payment and recompense for their sins. But we hear the doctrine of the Holy Ghost concerning such as are defiled; which is, there is nothing pure nor clean in all their doings.

But we will put ‘the case, by supposing that all the abominations of the papists were not evil in their own nature; yet notwithstanding, according to this doctrine of St. Paul, there can be nothing but uncleanness in them, for they themselves are sinful and unclean. The holiness of these men consists in gewgaws and trifles. They endeavor to serve God in the things that He doth not require, and at the same time leave undone things that He hath commanded in His law.

It has been the case in all ages that men have despised God’s law for the sake of their own traditions. Our Lord Jesus Christ upbraided the Pharisees, when He saith, "Why do ye also transgress the commandment of God by your tradition" (Mat. 15:3). Thus it was in former times, in the days of the prophets. Isaiah crieth out, "Wherefore the Lord said, forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: therefore, behold, I will proceed to do a marvellous work and wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid" (chap. 25:13). While men occupy themselves about traditions, they pass over the things that God hath commanded in His Word.

This it is that caused Isaiah to cry out against such as set forth men’s traditions; telling them plainly that God threatened to blind the wisest of them, because they turned away from the pure rule of His Word to follow their own foolish inventions. St. Paul likewise alludes to the same thing, when he saith they have no fear of God before their eyes. Let us not deceive ourselves; for we know that God requireth men to live uprightly, and to abstain from all violence, cruelty, malice, and deceit; that none of these things should appear in our life. But those that have no fear of God before their eyes, it is apparent that they are out of order, and that there is nothing but uncleanness in their whole life.

If we wish to know how our life should be regulated, let us examine the contents of the Word of God; for we cannot be sanctified by outward show and pomp, although they are so highly esteemed among men. We must call upon God in sincerity, and put our whole trust in Him; we must give up pride and presumption, and resort to Him with true lowliness of mind that we be not given to fleshly affections. We must endeavor to hold ourselves in awe, under subjection to God, and flee from gluttony, whoredom, excess, robbery, blasphemy, and other evils. Thus we see what God would have us do, in order to have our life well regulated.

When men would justify themselves by outward works, it is like covering a heap of filth with a clean linen cloth. Therefore, let us put away the filthiness that is hidden in our hearts; I say, let us drive the evil from us, and then the Lord will accept of our life: thus we may see wherein consists the true knowledge of God! When we understand this aright, it will lead us to live in obedience to His will. Men have not become so beastly, as to have no understanding that there is a God who created them. But this knowledge, if they do not submit to His requirements, serves as a condemnation to them: because their eyes are blindfolded by Satan; insomuch, that although the gospel may be preached to them, they do not understand it; in this situation we see many at the present day. How many there are in the world that have been taught by the doctrine of the gospel, and yet continue in brutish ignorance!

This happeneth because Satan hath so prepossessed the minds of men with wicked affections that although the light may shine ever so bright, they still remain blind, and see nothing at all. Let us learn, then, that the true knowledge of God is of such a nature that it showeth itself, and yieldeth fruit through our whole life. Therefore to know God, as St. Paul said to the Corinthians, we must be transformed into His image. For if we pretend to know Him, and in the meantime our life be loose and wicked, it needeth no witness to prove us liars; our own life beareth sufficient record that we are mockers and falsifiers, and that we abuse the name of God.

St. Paul saith in another place, if ye know Jesus Christ, ye must put off the old man: as if he should say, we cannot declare that we know Jesus Christ, only by acknowledging Him for our head, and by His receiving us as His members; which cannot be done until we have cast off the old man, and become new creatures. The world hath at all times abused God’s name wickedly, as it doth still at this day; therefore, let us have an eye to the true knowledge of the Word of God, whereof St. Paul speaketh.

Finally, let us not put our own works into the balance, and say they are good, and that we think well of them; but let us understand that the good works are those which God hath commanded in His law and that all we can do beside these, are nothing. Therefore, let us learn to shape our lives according to what God hath commanded: to put our trust in Him, to call upon Him, to give Him thanks, to bear patiently whatsoever it pleaseth Him to send us; to deal uprightly with our neighbors, and to live honestly before all men. These are the works which God requireth at our hands.

If we were not so perverse in our nature, there would be none of us but what might discern these things: even children would have skill enough to discern them. The works which God hath not commanded are but foolishness and an abomination: whereby God’s pure service is marred. If we wish to know what constitutes the good works spoken of by St. Paul, we must lay aside all the inventions of men, and simply follow the instructions contained in the Word of God; for we have no other rule than that which is given by Him; which is such as He will accept, when we yield up our accounts at the last day, when He alone shall be the judge of all mankind.

Now let us fall down before the face of our good God, acknowledging our faults, praying Him to make us perceive them more clearly: and to give us such trust in the name of our Lord Jesus Christ that we may come to Him and be assured of the forgiveness of our sins; and that He will make us partakers of sound faith, whereby all our filthiness may be washed away.

INTERESTING FACTS ABOUT THE WEIGHTIEST OF ALL PURITAN THEOLOGIANS...John Owen

by Justin Taylor

Is Owen hard to read?
Packer describes Owen’s style and why it can be hard to read:

There is no denying that Owen is heavy and hard to read. This is not so much due to obscure arrangement as to two other factors. The first is his lumbering literary gait. ‘Owen travels through it [his subject] with the elephant’s grace and solid step, if sometimes also with his ungainly motion,’ says Thomson. That puts it kindly. Much of Owen’s prose reads like a roughly-dashed-off translation of a piece of thinking done in Ciceronian Latin. It has, no doubt, a certain clumsy dignity; so has Stonehenge; but it is trying to the reader to have to go over sentences two or three times to see their meaning, and this necessity makes it much harder to follow an argument. The present writer, however, has found that the hard places in Owen usually come out as soon as one reads them aloud. The second obscuring factor is Owen’s austerity as an expositor. He has a lordly disdain for broad introductions which ease the mind gently into a subject, and for comprehensive summaries which gather up scattered points into a small space. He obviously carries the whole of his design in his head, and expects his readers to do the same. Nor are his chapter divisions reliable pointers to the discourse, for though a change of subject is usually marked by a chapter division, Owen often starts a new chapter where there is no break in the thought at all. Nor is he concerned about literary proportions; the space given to a topic is determined by its intrinsic complexity rather than its relative importance, and the reader is left to work out what is basic and what is secondary by noting how things link together…. (Packer, Quest for Godliness, 147)

Spurgeon argued that “condensed” is the appropriate adjective to describe Owen’s writings. “His style is condensed because he gives notes of what he might have said, and passes on without fully developing the great thoughts of his capacious mind.” (Spurgeon, Commenting and Commentaries, 103)

Then why read him?
Spurgeon addressed this question once: “I did not say that it was easy to read them!—that would not be true; yet I do venture to say that the labour involved in plodding through these ill-arranged and tediously-written treatises will find them abundantly worthwhile." (Spurgeon, Commenting and Commentaries, 84)

Why should I read Owen on sanctification in particular?
Here are some testimonies from those who have been profoundly changed by Owen’s writings on sin:

“John Owen’s treatises on Indwelling Sin in Believers and The Mortification of Sin are, in my opinion, the most helpful writings on personal holiness ever written.” —Jerry Bridges

“I owe more to John Owen than to any other theologian, ancient or modern, and I owe more to this little book [The Mortification of Sin] than to anything else he wrote.” —J.I. Packer

“I assert unhesitatingly that the man who wants to study experimental theology will find no books equal to those of Owen for complete scriptural and exhaustive treatment of the subjects they handle. If you wish to study thoroughly the doctrine of sanctification I make no apology for strongly recommending Owen on the Holy Spirit.” —J. C. Ryle

Do you have any advice on reading Owen?
We’ll let J. I. Packer answer this question, too:

Owen’s style is often stigmatized as cumbersome and tortuous. Actually it is Latinised spoken style, fluent but stately and expansive, in the elaborate Ciceronian style. When Owen’s prose is read aloud, as didactic rhetoric (which is, after all, what it is), the verbal inversions, displacements, archaisms and new coinages that bother modern readers cease to obscure and offend. Those who think as they read find Owen’s expansiveness suggestive and his fulsomeness fertilising. (Packer, Quest for Godliness, 194)

For whom, then, did Owen write?
His studied unconcern about style in presenting his views, a conscientious protest against the self-conscious literary posturing of the age, conceals their uncommon clarity and straightforwardness from superficial readers; but then, Owen did not write for superficial readers. He wrote, rather, for those who, once they take up a subject, cannot rest till they see to the bottom of it, and who find exhaustiveness not exhausting, but satisfying and refreshing. (Packer, Quest for Godliness, 193)

How was Owen’s character and appearance described?
John Asty passes along this description:

As to his person his stature was tall, his visage grave and majestic and withal comely: he had the aspect and deportment of a gentleman, suitable to his birth. He had a very large capacity of mind, a ready invention, a good judgement, a great natural wit which being improved by education, rendered him a person of incomparable abilities. As to his temper he was very affable and courteous, familiar and sociable; the meanest persons found an easy access to his converse and friendship. He was facetious and pleasant in his common discourse, jesting with his acquaintance but with sobriety and measure; a great master of his passions especially that of anger; he was of a serene and even temper, neither elated with honour, credit, friends, or estate, nor depressed with troubles and difficulties. (Cited in Toon, God’s Statesmen, 176)

Who were the Puritans?
Puritanism was at heart a spiritual movement, passionately concerned with God and godliness. It began in England with William Tyndale the Bible translator, Luther’s contemporary, a generation before the word “Puritan” was coined, and it continued till the latter years of the seventeenth century, some decades after “Puritan” had fallen out of use. . . . Puritanism was essentially a movement for church reform, pastoral renewal and evangelism, and spiritual revival. . . . The Puritan goal was to complete what England’s Reformation began: to finish reshaping Anglican worship, to introduce effective church discipline into Anglican parishes, to establish righteousness in the political, domestic, and socio-economic fields, and to convert all Englishmen to a vigorous evangelical faith. (A Quest for Godliness, p. 28)

Which authors most influenced Owen?
According to Sebastian Rehnman: Owen’s writings refer to numerous Reformed thinkers, and his library contained hundreds of volumes of Reformed works. Some criteria are necessary in evaluating what authors had most influence on him, and if we take at least five affirmative references to or quotations from actual works as criterium [sic], which would seem to be a low and reasonable place to start, the list becomes surprisingly short: William Ames (1576-1633), Theodore Beza (1519-1605), John Calvin (1509-1564), Franciscus Junius (1545-1602), Johannes Piscator (1546-1626), Gisbert Voetius (1589-1676), and Hieronymus Zanchius (1516-1590). . . . Judging from Owen’s own remarks, he regarded Martin Bucer (1491-1551), John Calvin, Peter Martyr Vermigli (1500-1562), and Theodore Beza, as the “principle” authors [Owen, Works IV.229] (Rehnman, Divine Discourse, 21, 22)

Was there a "center" to Owen’s theology?
Richard Daniels, who wrote in his dissertation on The Christology of John Owen: …there is one motif so important to John Owen, so often and so broadly cited by him, that the writer would go so far as to call it the focal point of Owen’s theology…. namely, the doctrine that in the gospel we behold, by the Christ-given Holy Spirit, the glory of God "in the face of Christ" and are thereby changed into his image…. (92) …the knowledge of Christ was the all-surpassing object of Owen’s desires, the center of his doctrinal system, and the end, means, and indispensable prerequisite for Christian theology. (516)

What was the driving factor in Owen’s ministry?
Steve Griffiths, in Redeem the Time, writes:

To date, no one has yet managed to reveal Owen the man. In an attempt to meet this challenge, new questions have had to be asked of Owen and a new premise has had to be sought in approaching his writings, namely: what was of fundamental importance to Owen and what was his primary motivation in ministry? The answer is blindingly simple. Owen was a pastor. Of fundamental importance to him was the spiritual growth of those amongst whom he ministered. His primary motivation was the growth in holiness of his flock. Everything else stems from that truth. He was not primarily concerned with unswerving faithfulness, or otherwise, to Calvin, Aristotle or Augustine. He was not fundamentally concerned with loyalty to any one theological position. Owen’s first loyalty was to no man. God was his judge and he was acutely aware that he would be judged on his performance as a minister of the gospel. (13)

Sinclair Ferguson, in John Owen on the Christian Life, echoes a similiar sentiment: “My own reading of Owen has convinced me that everything he wrote for his contemporaries had a practical and pastoral aim in view—the promotion of true Christian living” (xi). As David Clarkson said in his funeral sermon for Owen, "I need not tell you of this who knew him, that it was his great Design to promote Holiness in the Life and Exercise of it among you."

What were Owen’s final days like?
On August 22, 1683, at his home in Ealing, Owen dictated his last surviving letter to his long-time friend, Charles Fleetwood:

I am going to him whom my soul hath loved, or rather hath love me with an everlasting love; which is the whole ground of all my consolation. The passage is very irksome and wearisome through strong pain of various sorts which are all issued in an intermitting fever. All things were provided to carry me to London today attending to the advice of my physician, but we were all disappointed by my utter disability to understand the journey. I am leaving the ship of the church in a storm, but while the great Pilot is in it the loss of a poore under-rower will be inconsiderable. Live and pray and hope and waite patiently and doe not despair; the promise stands invincible that he will never leave thee nor forsake thee. (Toon, The Correspondence of John Owen, 174)

Two days later Owen’s friend William Payne, who was overseeing the printing of The Glory of Christ, paid him a visit, assuring him that all was going well with the publication. Owen responded:

I am glad to hear it; but O brother Payne! The long wished-for day is come at last, in which I shall see the glory in another manner than I have ever done, or was capable of doing in the world.

These were Owen’s last recorded words. He died on August 24, 1683—St. Bartholomew’s Day—exactly twenty years after the Great Ejection of the Puritans. On September 4, Owen was buried in Bunhill Fields.

Where is Owen’s grave?
Owen was buried in Bunhill Fields, in London. To see pictures of his grave, click here and here. You can view also view a map of Bunhill Fields to see where Owen is buried in relation to Bunyan, Cromwell, and others.

What is the translation of the Latin epigraph on Owen’s grave?
Found in Works I.cxiii f. this is, in Packer’s terms, "not a translation in the ordinary present-tense sense, but a loose explanatory amplification":

John Owen, born in Oxfordshire, son of a distinguished theologian, was himself a more distinguished one, who must be counted among the most distinguished of this age. Furnished with the recognised resources of humane learning in uncommon measure, he put them all, as a well-ordered array of handmaids, at the service of theology, which he served himself. His theology was polemical, practical, and what is called casuistical, and it cannot be said that any one of these was peculiarly his rather than another.

In polemical theology, with more than herculean strength, he strangled three poisonous serpents, the Arminian, the Socinian, and the Roman.

In practical theology, he laid out before others the whole of the activity of the Holy Spirit, which he had first experienced in his own heart, according to the rule of the Word. And, leaving other things aside, he cultivated, and realised in practice, the blissful communion with God of which he wrote; a traveller on earth who grasped God like one in heaven.

In casuistry, he was valued as an oracle to be consulted on every complex matter.

A scribe instructed in every way for the kingdom of God, this pure lamp of gospel truth shone forth on many in private, on more from the pulpit, and on all in his printed works, pointing everyone to the same goal. And in this shining forth he gradually, as he and others recognized, squandered his strength till it was gone. His holy soul, longing to enjoy God more, left the shattered ruins of his once-handsome body, full of permanent weaknesses, attacked by frequent diseases, worn out most of all by hard work, and no longer a fit instrument for serving God, on a day rendered dreadful for many by earthly powers but now made happy for him through the power of God, August 25, 1683. He was 67.

Owen is called a "Nonconformist." What does that mean?
According to Robert Oliver’s essay, "John Owen–His Life and Times":

Before 1660 the term ‘Nonconformist described an Anglican clergy-man who ignored some of the rubrics of the Book of Common Prayer, thereby avoiding what he considered to be the remnants of ‘popish superstition’. Requirements particularly obnoxious to the Puritans were the compulsory wearing of the surplice and making the sign of the cross in baptism. In the 1630s Archbishop Laud made further demands which included the railing in of the communion table at the east end of the church and bowing at the name of Jesus. Immediately after the Reformation the communion table had often been moved into the body of the church for the administration of the Lord’s Supper. Laud’s changes began to give the east end of the churches a more Romish apperance. (pp. 12-13)

REVERSING THE CURSE...the Holy Spirit’s work in bringing sinners to faith in Christ

by John Owen

All men can be divided into two groups. They are either regenerate or unregenerate. All men are born unregenerate (John 3:3-8).

...Spiritual darkness is in all men and lies on all men until God, by an almighty work of the Spirit, shines into men’s hearts, or creates light in them (Matt 4:16; John 1:5; Act 26:18; Eph 5:8; Col 1:13; 1 Pet 2:9). ...The nature of this spiritual darkness must be understood. When men have no light to see by, then they are in darkness (Exod. 10:23). Blind men are in darkness, either by birth or by illness or accident (Psa. 69:23; Gen 19:11; Acts 13:11). A spiritually blind man is in spiritual darkness and is ignorant of spiritual things.

There is an outward darkness on men and an inward darkness in men.
Outward darkness is when men do not have that light by which they are enabled to see. So outward spiritual darkness is upon men when there is nothing to enlighten them about God and spiritual things (Matt 4:16; Psa 119:105; Psa. 19:1-4,8; 2 Pet 1:19; Rom 10:15, 18). It is the work of the Holy Spirit to remove this darkness by sending the light of the gospel (Acts 13:2, 4; 16:6-10; Psa. 147:19,20).

Inward darkness, on the other hand, arises from the natural depravity and corruption of the minds of men concerning spiritual things. Man’s mind is depraved and corrupted in things which are natural, civil, political, and moral, as well as in things which are spiritual, heavenly and evangelical. This depravity is often held back from having its full effects by the common grace of the Holy Spirit. So, man’s mind being darkened, he is unable to see, receive, understand or believe to the saving of his soul. Spiritual things, or the mysteries of the gospel, without the Holy Spirit first creating within the soul a new light by which they can see and receive those things, cannot bring salvation.

• So the unregenerate ‘walk in the futility of their mind’ (Eph 4:17).
• The natural inclination of the unregenerate mind is to seek those things that cannot satisfy (Gen 6:5).
• It is an unstable mind (Prov. 7:11-12).
• The unregenerate understanding is darkened and cannot judge things properly (John 1:5).
• The unregenerate heart is blind. In Scripture the heart includes the will also.

Light is received by the mind, applied by the understanding and used by the heart. ‘But if the light within is darkness,’ said Jesus, ‘how great is that darkness.’

Paul tells us that the first Adam became a living being; the last Adam became a life-giving spirit (1 Cor 15:45). The natural man comes from the first Adam and the spiritual man comes from the last Adam. The natural man is one that has all that is or can be had from the first Adam. He has a rational soul and is well able to use it. The natural man trusts in his reasoning powers and sees no need for any spiritual help. He does not see that God has given him a soul in order that it might learn and receive what he, God, has to give. Man is never made to live independently of God. Eyes are beautiful and useful, but if they try to see without light, their beauty and power will be of no use and the eyes might even be damaged. And if the unconverted mind tries to see spiritual things without the help of the Spirit of God, it will only end up destroying itself.

In verse fourteen [1 Cor 2] we see things put to the natural man. These things are ‘the things of the Spirit of God’. Now what are these things of the Spirit of God which are put to the natural man? Here are some of them, all from 1 Cor chapter 2, ‘Jesus and him crucified’ (v.2). ‘The hidden wisdom which God ordained before the ages for our glory’ (v. 7). “The things that are freely given to us by God’ (v.12). ‘The mind of Christ’ (v. 16).

Two things can be said of the natural man
and the things of the Spirit of God.
Firstly, he does not receive them:
secondly, he cannot know them.

In this double assertion we learn firstly that the power to receive spiritual things is denied the natural man (Rom 8:7). He cannot receive them because they are spiritually discerned. We learn secondly that the natural man willingly rejects them. This is implied in the words ‘does not receive the things of the Spirit of God’. And he rejects them because they appear to him to be foolish.

Paul teaches us the Christ ‘has delivered us from the power of darkness and translated us into the kingdom of the Son of his love’ (Col 1:13).

[Due to the corruption of nature] ...the darkness fills the mind with enmity against God and all the things of God ( Col 1:21; Rom 8:7). If God is great in goodness and beauty, why do men hate him? This hatred arises from this darkness which is the corruption and depravity of our nature.

This darkness fills the mind with prejudices against all spiritual things, and the mind is utterly unable to free itself from the prejudices. The darkened mind sees first the things that it lusts after. Then, later, it recognizes those lusts in itself. But when men are called to seek God above all other desires, then this is considered to be foolish, because to the unconverted mind things that are spiritual things will never bring contentment, happiness and satisfaction. In particular, the unregenerate mind has a special bias against the gospel.

The gospel...
shows that obedience can arise only from a regenerate heart that is no longer at enmity with God. It also shows that the whole purpose of obedience is to being glory to God. It shows that we cannot obey until we have been reconciled to God through Jesus Christ. All these things put moral duties into a new framework, the framework of the gospel. Secondly, by giving us his Spirit, God strengthens and enables us to obey according to the gospel framework.

If the mind is ignorant of the gospel, or is blinded by prejudice, then the heart will not be roused to desire Christ, nor the will be urged to embrace him. ...We see, therefore, how important are the words of Jesus when he said, ‘You must be born again.’

... As the body cannot live without the soul, so the soul cannot live to God without spiritual life. Without the spiritual life the soul becomes morally corrupt (Rom 8:7,8; John 6:44; Matt 7:18; 12:33; Jer. 13:23).

This inability to live to God is due to sin (Rom 5:12).
Unregenerate persons are able to do something towards regeneration, but this they neglect to do, so they willfully sin. Though they cannot live to God, they can and do resist God, because their depraved minds are alienated from the life of God. Unregenerate persons freely and wickedly choose to disobey God.

Jesus complained, ‘You will not come to me that you might have life’ (John 5:40). There is in this death a ceasing of all vital activities. Unregenerate persons cannot do any vital activity that could be called spiritual obedience. True spiritual obedience springs from the life of God (Eph 4:18).

...God is the origin of all life
and specifically spiritual life (Psa. 36:9).
So our life is ‘hid with Christ in God’(Col 3:3).

Our spiritual life differs from every other kind of life. It does not come to us directly from God, but it is first deposited in all its fullness in Christ our mediator (Col. 1:19). So it is out of his fullness that we receive this life (John 1:16). So Christ is our life (Col 3:4). It is, therefore, not so much we who live but Christ who lives in us (Gal 2:20). We can do nothing of ourselves but only by Christ’s power and virtue (1 Cor 15:10).

The origin of this life is in God
The fullness of this life is in Christ. And it is imparted to us by the Holy Spirit. We experience it as a new power and ruling principle in us (Rom 8:11; Eph 4:15, 16). Christ is our life and without him we can do nothing (John 15:5) [including believe the gospel with our own natural resources]. This spiritual life imparted to us by the Holy Spirit is still also in Christ. So, by this life we are joined to Christ as a branch is joined to the tree, derives its life from the tree and can never live independently of the tree (John 15:4).

This spiritual life is imparted to us by the Holy Spirit in order that we might be enabled to obey the terms of God’s holy covenant. By this new life, God writes his law in our hearts and then we are able to walk in obedience to his commandments. Without this ruling principle of spiritual life there can be not spiritual obedience. To say that we are able by our own efforts to think good thoughts or give God spiritual obedience before we are spiritually regenerate is to overthrow the gospel and the faith of the universal church in all ages. It does not matter how powerfully we are motivated and encouraged, without regeneration we can do no good works which are pleasing and acceptable to God. A religious, decent, moral life, derived from self and not ‘born of God’ is as sinful as the worst of sinful lives.

Preachers of the gospel and others have sufficient warrant to press on all men the duties of repentance, faith and obedience; although they know the unregenerate have no ability to do these things. They must show the unregenerate why they are unable and that it is their own fault they are unable to do these things. It is the will of God and the command of God that the unregenerate should be told his duties. We are not to consider what man can or will do, but what God says they should do. There are two good reasons why these duties should be pressed on the ungodly. The ungodly must be stopped from going further into sin and being more and more hardened, and these duties are the means appointed by God for their conversion. ...by God’s grace working in due time …

Yes the Word of God is powerfully persuasive in itself, but until born again, unregenerate men cannot and will not be persuaded by it. The unregenerate must be persuaded that these are not ‘cunningly devised fables’ (2 Pet 1:16). Things in Scripture are not just truths, but divine truths. These are things that ‘the mouth of the Lord has spoken’. And only when a person is born again will he believe that.

The unregenerate must be persuaded that the things preached are good, lovely and excellent. They must be persuaded that only faith in God can bring them to the height of all happiness. They must be persuaded of the sinful depravity of their souls and their utter inability to do any good acceptable to God without first being born against by His Spirit. All these truths are divine truths, and therefore the person hearing them must be convinced that they have been revealed by one who has divine authority. Not only must the mind be persuaded but also the heart must be activated to desire and the will heartily to embrace these things for salvation.

...The real effectiveness of preaching
does not lie in the clever oratorical
ability of men, nor in the ability
to back up the preaching by
doing miracles. It lies in the
following two things. Firstly,
the preaching must have been instituted by God.
He has appointed the preaching of his Word
to be the only outward means
for the conversion of the souls of men
(1 Cor 1:17-20 Mark 16:15, 16; Rom 1:16).
Secondly, the power that makes
preaching effective in the hearts
of men for their salvation
is in God’s hands alone.

To some, preaching is made effective for salvation, to others for damnation. God also gives his appointed preachers special spiritual gifts and abilities to preach his Word (Eph 4:11-13). So the power to persuade a person to repent and believe the gospel by preaching lies in the sovereign will of God.

If regeneration is nothing more than persuading a person to be good, then no new, real, supernatural strength has been conferred on the soul, though prejudices may have been removed from the mind. According to this teaching, man has no need to such supernatural power, because he has been able by his own power, the power of his own will, to overcome his depraved, sinful, corrupt nature, remove all errors and prejudices from his mind and bring himself to such holiness of life as to make himself wholly acceptable to God. This is the power of free will which some have believed and taught. Such people deny that man must first be born again before he can do anything pleasing and acceptable to God.

Some teach that grace enlightens the mind, and that all man has to do is to choose the good which God’s grace has shown him, and then that grace will work along with his choosing and willing and so bring the soul to new birth. But all the grace of God is doing here is enlightening the mind, exciting the desires and helping the will, and this only by persuading the person to repent and believe. No real strength is imparted to the soul. The will is left perfectly free to cooperate with this grace or not, as it chooses. This also denies the whole grace of Christ and to make it of no use at all in salvation. It ascribes to man’s free will the honor for his conversion. It makes a man give birth to himself which is nonsense. It destroys the analogy between the work of the Holy Spirit in forming the natural body of Christ in the womb and the work of the Holy Spirit in the forming of his mystical body in regeneration. It makes the act of living to God by faith and obedience to be a mere natural human act and not the result of Christ’s mediation. It allows the Spirit of God no more power in regenerating us than is in a minister who preaches the Word or an orator who eloquently and feelingly persuades a person to turn from evil to doing good.

We do not pray to God for anything but for what he has promised to give us.
Does anyone then pray that God would merely persuade him or others to believe and obey? Do people pray to be converted or to convert themselves? The church of God has always prayed that God would work these things in us. Those who are truly concerned for their souls pray that God will bring them to true repentance and faith, that he will graciously work these things in their hearts. They pray that he will give them faith for Christ’s sake and increase it in them and that he will work in them by the exceeding greatness of his power both to will and to do according to his good pleasure.

To think that by all these prayers, and with all those examples of prayer given in Scripture, we desire nothing more than that God would persuade, excite and stir us up to act by our own power and ability to bring about the answers to our prayers by our own efforts, is contrary to all Christian experience. For a man to pray with importunity, earnestness and with fervent zeal for that which he is quite able to do by himself, and which cannot be done except he will it to be done by his own free choice, is ridiculous. They mock God who pray to him to do for them what they can do for themselves. Suppose a man has ability to believe and repent. Suppose that his ability to believe and repent lies only in his free will and that God cannot by his grace work in him, but only persuade him to repent and believe, and to give him good reasons why he should do so, what would be the purpose of praying to God. Why ask God to give him faith and repentance?

It is because many believe that they have it in their own power to repent and believe when they so choose, that they think Christian prayers are useless and foolish. But it is as easy to persuade a person to regenerate himself by persuading himself to repent and believe as it is to persuade a blind man to see, or a lame man to walk normally or a dead man to rise from the grave. Conclusion: The work of regeneration is not the Holy Spirit [merely] persuading sinners to repent and believe.

How Regeneration is Accomplished
In regeneration a person the Holy Spirit makes use of the law and the gospel. There is not only a moral but also a direct nature-changing work of the Spirit on the minds or souls of men in regeneration. This is what we must hold on to, or all the glory of God’s grace is lost, and the grace which comes to us by Christ will be neglected. Paul tells us of this direct work of the Spirit: “That you may know ... what s the exceeding greatness of his power towards us who believe, according to the work of his mighty power which he worked in Christ when he raised him from the dead’ (Eph 1:18:- 2). The power here mentioned has an exceeding greatness attributed to it, because by this power Christ was physically raised from the dead. Paul would have us know that the same mighty power which God worked in Christ when he raised him from the dead is the same mighty power which the Holy Spirit works when he raises us from spiritual death to spiritual life in regeneration. By this same mighty power we are kept by God to the day of salvation. It is because of his mighty power continually working in Christians that they are kept from ever falling away so as to be eternally lost.

God Works in Us What He has Promised to Do
Before the work of grace the heart is ‘stony’. It can do no more than a stone to please God. A stony heart is obstinate and stubborn. But God says that he will take away this stony heart (Ezek 11:19). He does not say he will try and take it away, or give us some power so that we can take it away ourselves, but that he will take it away. When God says he will take it away, he means that he will infallibly take it away and that nothing can stop him taking it away. He promises to give us a new heart and a new spirit (Ezek 36:26).

There is an 'eye' in the understanding of man. This eye is the ability to see spiritual things. It is sometimes said to be blind, darkness, shut. By these descriptions we are taught that the natural mind cannot know God personally for salvation, and nor can it see, that is, discern spiritual things. It is the work of the Spirit of grace to open this eye (Luke 4:18, Acts 26:18). He does this, firstly, by giving us the spirit of wisdom and revelation. Secondly, he gives us a heart to know him (Jer 24:7).

We are enabled to obey God firstly by an inward, spiritual, ruling principle of grace ... by virtue of the life and death of Jesus Christ according to the terms of the new covenant... by which God writes his laws in our hearts and enables us to obey them by the Holy Spirit.

Did Christ as the Incarnate Mediator, Fulfill the Law and All Righteousness for Himself or for Those He Came to Save?

This is a profound article; it is long, but good! Take some time and feast on Owen in the Word today.

by John Owen

I cannot but judge it sounds ill in the ears of all Christians, "That the obedience of our Lord Jesus Christ, as our mediator and surety, unto the whole law of God, was for himself alone, and not for us;" or, that what he did therein was not that he might be the end of the law for righteousness unto them that do believe, nor a means of the fulfilling of the righteousness of the law in us;--especially considering that the faith of the church is, that he was given to us, born to us; that for us men, and for our salvation, he came down from heaven, and did and suffered what was required of him. But whereas some who deny the imputation of the obedience of Christ unto us for our justification, do insist principally on the second thing mentioned,--namely, the unusefulness of it,--I shall under this part of the charge consider only the arguing of Socinus; which is the whole of what some at present do endeavour to perplex the truth withal.

The substance of his [Socinus de Servat] plea is,--that our Lord Jesus Christ was for himself, or on his own account, obliged unto all that obedience which he performed. And this he endeavours to prove with this reason,-- "Because if it were otherwise, then he might, if he would, have neglected the whole law of God, and have broken it at his pleasure." For he forgot to consider, that if he were not obliged unto it upon his own account, but was so on ours, whose cause he had undertaken obligation on him unto most perfect obedience was equal to what it would have been had he been originally obliged on his own account. However, hence he infers "That what he did could not be for us, because it was so for himself; no more than what any other man is bound to do in a way of duty for himself can be esteemed to have been done also for another." For he will show of none of those considerations of the person of Christ which make what he did and suffered of another nature and efficacy than what can be done or suffered by any other man. All that he adds in the process of his discourse is,--"That whatever Christ did that was not required by the law in general, was upon the especial command of God, and so done for himself; whence it cannot be imputed unto us." And hereby he excludes the church from any benefit by the mediation of Christ, but only what consists in his doctrine, example, and the exercise of his power in heaven for our good; which was the thing that he aimed at. But we shall consider those also which make use of his arguments, though not as yet openly unto all his ends.

To clear the truth herein, the things ensuing must be observed,--

1. The obedience we treat of was the obedience of Christ the mediator: but the obedience of Christ, as "the mediator of the covenant," was the obedience of his person; for "God redeemed his church with his own blood," Acts 20:28. It was performed in the human nature; but the person of Christ was he that performed it. As in the person of a man, some of his acts, as to the immediate principle of operation, are acts of the body, and some are so of the soul; yet, in their performance and accomplishment, are they the acts of the person: so the acts of Christ in his mediation, as to their "energemata", or immediate operation, were the acting of his distinct natures,--some of the divine and some of the human, immediately; but as unto their "apotelesmata", and the perfecting efficacy of them, they were the acts of his whole person,--his acts who was that person, and whose power of operation was a property of his person. Wherefore, the obedience of Christ, which we plead to have been for us, was the obedience of the Son of God; but the Son of God was never absolutely made "hupo nomon",--"under the law,"--nor could be formally obliged thereby. He was, indeed, as the apostle witnesses, made so in his human nature, wherein he performed this obedience: "Made of a woman, made under the law," Gal.4:4. He was so far forth made under the law, as he was made of a woman; for in his person he abode "Lord of the sabbath," Mark 2:28; and therefore of the whole law. But the obedience itself was the obedience of that person who never was, nor ever could absolutely be, made under the law in his whole person; for the divine nature cannot be subjected unto an outward work of its owns such as the law is, nor can it have an authoritative, commanding power over it, as it must have if it were made "hupo nomon",--"under the law." Thus the apostle argues that "Levi paid tithes in Abraham," because he was then in his loins, when Abraham himself paid tithes unto Melchizedek, Heb.7. And thence he proves that he was inferior unto the Lord Christ, of whom Melchizedek was a type. But may it not thereon be replied, that then no less the Lord Christ was in the loins of Abraham than Levi? "For verily," as the same apostle speaks, "he took on him the seed of Abraham." It is true, therefore, that he was so in respect of his human nature; but as he was typed and represented by Melchizedek in his whole person, "without father, without mother, without genealogy, without beginning of days or end of life," so he was not absolutely in Abraham's loins, and was exempted from being tithed in him. Wherefore, the obedience whereof we treat, being not the obedience of the human nature abstractedly, however performed in and by the human nature; but the obedience of the person of the Son of God, however the human nature was subject to the law (in what sense, and unto what ends, shall be declared afterwards); it was not for himself, nor could be for himself; because his whole person was not obliged thereunto. It is therefore a fond thing, to compare the obedience of Christ with that of any other man, whose whole person is under the law. For although that may not be for himself and others (which yet we shall show that in some cases it may), yet this may, yea, must be for others, and not for himself. This, then, we must strictly hold unto. If the obedience that Christ yielded unto the law were for himself, whereas it was the act of his person, his whole person, and the divine nature therein, were "made under the law;" which cannot be. For although it is acknowledged that, in the ordination of God, his exinanition was to precede his glorious, majestical exaltation, as the Scripture witnesses, Phil.2:9; Luke 24:26; Rom.14:9; yet absolutely his glory was an immediate consequent of the hypostatical union, Heb.1:6; Matt.2:11.

Socinus, I confess, evades the force of this argument, by denying the divine person of Christ. But in this disputation I take that for granted, as having proved it elsewhere beyond what any of his followers are able to contradict. And if we may not build on truths by him denied, we shall scarce have any one principle of evangelical truth left us to prove any thing from. However, I intend them only at present who concur with him in the matter under debate, but renounce his opinion concerning the person of Christ.

2. As our Lord Jesus Christ owed not in his own person this obedience for himself, by virtue of any authority or power that the law had over him, so he designed and intended it not for himself, but for us. This, added unto the former consideration, gives full evidence unto the truth pleaded for; for if he was not obliged unto it for himself,--his person that yielded it not being under the law,--and if he intended it not for himself; then it must be for us, or be useless. It was in our human nature that he performed all this obedience. Now, the susception of our nature was a voluntary act of his own, with reference unto some end and purpose; and that which was the end of the assumption of our nature was, in like manner, the end of all that he did therein. Now, it was for us, and not for himself, that he assumed our nature; nor was any thing added unto him thereby. Wherefore, in the issue of his work, he proposes this only unto himself, that he may be "glorified with that glory which he had with the Father before the world was," by the removal of that vail which was put upon it in his exinanition. But that it was for us that he assumed our nature, is the foundation of Christian religion, as it is asserted by the apostle, Heb.2:14; Phil.2:5-8.

Some of the ancient schoolmen disputed, that the Son of God should have been incarnate although man had not sinned and fallen; the same opinion was fiercely pursued by Osiander, as I have elsewhere declared: but none of them once imagined that he should have been so made man as to be made under the law, and be obliged thereby unto that obedience which now he has performed; but they judged that immediately he was to have been a glorious head unto the whole creation. For it is a common notion and presumption of all Christians, but only such as will sacrifice such notions unto their own private conceptions, that the obedience which Christ yielded unto the law on the earth, in the state and condition wherein he yielded it, was not for himself, but for the church, which was obliged unto perfect obedience, but was not able to accomplish it. That this was his sole end and design in it is a fundamental article, if I mistake not, of the creed of most Christians in the world; and to deny it does consequentially overthrow all the grace and love both of the Father and [of the] Son in his mediation.

It is said, "That this obedience was necessary as a qualification of his person, that he might be meet to be a mediator for us; and therefore was for himself." It belongs unto the necessary constitution of his person, with respect unto his mediatory work; about this I positively deny. The Lord Christ was every way meet for the whole work of mediation, by the ineffable union of the human nature with the divine, which exalted it in dignity, honour, and worth, above any thing or all things that ensued thereon. For hereby he became in his whole person the object of all divine worship and honour; for "when he bringeth the First-begotten into the world, he saith, And let all the angels of God worship him." Again, that which is an effect of the person of the Mediator, as constituted such, is not a qualification necessary unto its constitution; that is, what he did as mediator did not concur to the making of him meet so to be. But of this nature was all the obedience which he yielded unto the law; for as such "it became him to fulfill all righteousness."

Whereas, therefore, he was neither made man nor of the posterity of Abraham for himself, but for the church,--namely, to become thereby the surety of the covenant, and representative of the whole,--his obedience as a man unto the law in general, and as a son of Abraham unto the law of Moses, was for us, and not for himself, so designed, so performed; and, without a respect unto the church, was of no use unto himself. He was born to us, and given to us; lived for us, and died for us; obeyed for us, and suffered for us,--that "by the obedience of one many might be made righteous." This was the "grace of our Lord Jesus Christ;" and this is the faith of the catholic church. And what he did for us is imputed unto us. This is included in the very notion of his doing it for us, which cannot be spoken in any sense, unless that which imputed unto us. And I think men ought to be wary that they do not, by distinctions and studied evasions, for the defense of their own private opinions, shake the foundations of Christian religion. And I am sure it will be easier for them, as it is in the proverb, to wrest the club out of the hand of Hercules, than to dispossess the minds of true believers of this persuasion: "That what the Lord Christ did in obedience unto God, according unto the law, he designed in his love and grace to do it for them." He needed no obedience for himself, he came not into a capacity of yielding obedience for himself, but for us; and therefore for us it was that he fulfilled the law in obedience unto God, according unto the terms of it. The obligation that was on him unto obedience was originally no less for us, no less needful unto us, no more for himself, no more necessary unto him, than the obligation was on him, as the surety of the covenant, to suffer the penalty of the law, was either the one or the other.

3. Setting aside the consideration of the grace and love of Christ, and the compact between the Father and the Son as unto his undertaking for us, which undeniably proves all that he did in the pursuit of them to be done for us, and not for himself; I say, setting aside the consideration of these things, and the human nature of Christ, by virtue of its union with the person of the Son of God, had a right unto, and might have immediately been admitted into, the highest glory whereof it was capable, without any antecedent obedience unto the law. And this is apparent from hence, in that, from the first instant of that union, the whole person of Christ, with our nature existing therein, was the object of all divine worship from angels and men; wherein consists the highest exaltation of that nature.

It is true, there was a peculiar glory that he was actually to be made partaker of, with respect unto his antecedent obedience and suffering, Phil.2:8,9. The actual possession of this glory was, in the ordination of God, to be consequential unto his obeying and suffering, not for himself, but for us. But as unto the right and capacity of the human nature in itself, all the glory whereof it was capable was due unto it from the instant of its union; for it was therein exalted above the condition that any creature is capable of by mere creation. And it is but a Socinian fiction, that the first foundation of the divine glory of Christ was laid in his obedience, which was only the way of his actual possession of that part of his glory which consists in his mediatory power and authority over all. The real foundation of the whole was laid in the union of his person; whence he prays that the Father would glorify him (as unto manifestation) with that glory which he had with him before the world was.

I will grant that the Lord Christ was "viator" whilst he was in this world, and not absolutely "possessor;" yet I say withal, he was so, not that any such condition was necessary unto him for himself, but he took it upon him by especial dispensation for us. And, therefore, the obedience he performed in that condition was for us, and not for himself

4. It is granted, therefore, that the human nature of Christ was made "hupo nomon", as the apostle affirms, "That which was made of a woman, was made under the law." Hereby obedience became necessary unto him, as he was and whilst he was "viator." But this being by especial dispensation,--intimated in the expression of it, he was "made under the law," namely, as he was "made of a woman," by especial dispensation and condescension, expressed, Phil.2:6-8,--the obedience he yielded thereon was for us, and not for himself And this is evident from hence, for he was so made under the law as that not only he owed obedience unto the precepts of it, but he was made obnoxious unto its curse. But I suppose it will not be said that he was so for himself, and therefore not for us. We owed obedience unto the law, and were obnoxious unto the curse of it, or "hupodikoi tooi Theooi". Obedience was required of us, and was as necessary unto us if we would enter into life, as the answering of the curse for us was if we would escape death eternal. Christ, as our surety, is "made under the law" for us, whereby he becomes liable and obliged unto the obedience which the law required, and unto the penalty that it threatened. Who shall now dare to say that he underwent the penalty of the law for us indeed, but he yielded obedience unto it for himself only? The whole harmony of the work of his mediation would be disordered by such a supposition.

Judah, the son of Jacob, undertook to be a bondsman instead of Benjamin his brother, that he might go free, Gen.44:33. There is no doubt but Joseph might have accepted of the stipulation. Had he done so, the service and bondage he undertook had been necessary unto Judah, and righteous for him to bear: howbeit he had undergone it, and performed his duty in it, not for himself, but for his brother Benjamin; and unto Benjamin it would have been imputed in his liberty. So when the apostle Paul wrote these words unto Philemon concerning Onesimus, "Ei de ti edikese se, e ofeilen, touto emoi ellogei, egoo apotisoo", verse 18,-- "'If he has wronged thee,' dealt unrighteously or injuriously with thee, 'or oweth thee ought,' wherein thou hast suffered loss by him, 'put that on mine account,' or impute it all unto me, 'I will repay it,' or answer for it all,"--he supposes that Philemon might have a double action against Onesimus, the one "injuriarum," and the other "damni" or "debiti," of wrong and injury, and of loss or debt, which are distinct actions in the law: "If he has wronged thee, or oweth thee ought." Hereon he proposes himself, and obliges himself by his express obligation: "Ego Paulos egrapsa tei emei cheiri",--"I Paul have written it with mine own hand," that he would answer for both, and pay back a valuable consideration if required. Hereby was he obliged in his own person to make satisfaction unto Philemon; but yet he was to do it for Onesimus, and not for himself. Whatever obedience, therefore, was due from the Lord Christ, as to his human nature, whilst in the form of a servant, either as a man or as an Israelite, seeing he was so not necessarily, by the necessity of nature for himself, but by voluntary condescension and stipulation for us; for us it was, and not for himself.

5. The Lord Christ, in his obedience, was not a private but a public person. He obeyed as he was the surety of the covenant,--as the mediator between God and man. This, I suppose, will not be denied. He can by no imagination be considered out of that capacity. But what a public person does as a public person,--that is, as a representative of others, and an undertaker for them,--whatever may be his own concernment therein, he does it not for himself, but for others. And if others were not concerned therein, if it were not for them, what he does would be of no use or signification; yea, it implies a contradiction that any one should do any thing as a public person, and do it for himself only. He who is a public person may do that wherein he alone is concerned, but he cannot do so as he is a public person. Wherefore, as Socinus, and those that follow him, would have Christ to have offered for himself, which is to make him a mediator for himself, his offering being a mediatory act, which is both foolish and impious; so to affirm his mediatory obedience, his obedience as a public person, to have been for himself, and not for others, has but little less of impiety in it.

6. It is granted, that the Lord Christ having a human nature, which was a creature, it was impossible but that it should be subject unto the law of creation; for there is a relation that does necessarily arise from, and depend upon, the beings of a creator and a creature. Every rational creature is eternally obliged, from the nature of God, and its relation thereunto, to love him, obey him, depend upon him, submit unto him, and to make him its end, blessedness, and reward. But the law of creation, thus considered, does not respect the world and this life only, but the future state of heaven and eternity also; and this law the human nature of Christ is subject unto in heaven and glory, and cannot but be so whilst it is a creature, and not God,--that is, whilst it has its own being. Nor do any men fancy such a transfusion of divine properties into the human nature of Christ, as that it should be self-subsisting, and in itself absolutely immense; for this would openly destroy it. Yet none will say that he is now "hupo nomon",--"under the law,"--in the sense intended by the apostle. But the law, in the sense described, the human nature of Christ was subject unto, on its own account, whilst he was in this world. And this is sufficient to answer the objection of Socinus, mentioned at the entrance of this discourse,--namely, that if the Lord Christ were not obliged unto obedience for himself, then might he, if he would, neglect the whole law, or infringe it; for besides that it is a foolish imagination concerning that "holy thing" which was hypostatically united unto the Son of God, and thereby rendered incapable of any deviation from the divine will, the eternal, indispensable law of love, adherence, and dependence on God, under which the human nature of Christ was, and is, as a creature, gives sufficient security against such suppositions.

But there is another consideration of the law of God,--namely, as it is imposed on creatures by especial dispensation, for some time and for some certain end, with some considerations, rules, and orders that belong not essentially as before described. This is the nature of the written law of God, which the Lord Christ was made under, not necessarily, as a creature, but by especial dispensation. For the law, under this consideration, is presented unto us as such, not absolutely and eternally, but whilst we are in this world, and that with this especial end, that by obedience thereunto we may obtain the reward of eternal life. And it is evident that the obligation of the law, under this consideration, ceases when we come to the enjoyment of that reward. It obliges us no more formally by its command, "Do this, and live," when the life promised is enjoyed. In this sense the Lord Christ was not made subject unto the law for himself, nor did yield obedience unto it for himself; for he was not obliged unto it by virtue of his created condition. Upon the first instant of the union of his natures, being "holy, harmless, undefiled, and separate from sinners," he might, notwithstanding the law that he was made subject unto, have been stated in glory; for he that was the object of all divine worship needed not any new obedience to procure for him a state of blessedness. And had he naturally, merely by virtue of his being a creature, been subject unto the law in this sense, he must have been so eternally, which he is not; for those things which depend solely on the natures of God and the creature are eternal and immutable. Wherefore, as the law in this sense was given unto us, not absolutely, but with respect unto a future state and reward, so the Lord Christ did voluntarily subject himself unto it for us; and his obedience thereunto was for us, and not for himself. These things, added unto what I have formerly written on this subject, whereunto nothing has been opposed but a few impertinent cavils, are sufficient to discharge the first part of that charge laid down before, concerning the impossibility of the imputation of the obedience of Christ unto us; which, indeed, is equal unto the impossibility of the imputation of the disobedience of Adam unto us, whereby the apostle tells us that "we were all made sinners."

JOHN OWEN ON LIMITED ATONEMENTthe unlimited sufficiency of the cross for the elect

FOR WHOM DID CHRIST DIE?
by John Owen

The Father imposed His wrath due unto, and the Son underwent punishment for, either:
1. All the sins of all men;
2. All the sins of some men, or;
3. Some of the sins of all men.

In which case it may be said:
1. That if the last be true, all men have some sins to answer for, and so, none are saved;
2. That if the second be true, then Christ, in their stead suffered for all the sins of all the elect in the whole world, and this is the truth;
3. But if the first be the case, why are not all men free from the punishment due unto their sins?

You answer, "Because of unbelief."
I ask, Is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins!"

this has been an encore presentation

QUOTE OF THE DAY...uncommon wisdom drawn from the well of God's Word

Christ is All-Glorious:

by John Owen, Communion with God.

(cf, Col. 1:15-20; Heb. 1:1-3; Heb. 2:9-18)

• glorious in His throne, which is at “the right hand of the Majesty on high”
• glorious in His commission, which is “all power in heaven and earth”
• glorious in His name, a name above every name—“Lord of lords, and King of kings”
• glorious in His scepter—“a scepter of righteousness is the scepter of his kingdom”
• glorious in His attendants—“his chariots are twenty thousand, even thousands of angels,” among them he rides on the heavens, and sends out the voice of his strength, attended with ten thousand times ten thousand of his holy ones
• glorious in His subjects—all creatures in heaven and in earth, nothing is left that is not put in subjection to him
• glorious in His way of rule, and the administration of his kingdom—full of sweetness, efficacy, power, serenity, holiness, righteousness, and grace, in and toward his elect—of terror, vengeance, and certain destruction toward the rebellious angels and men
• glorious in the issue of His kingdom, when every knee shall bow before him, and all shall stand before his judgment-seat.

HT: JT

THE UNCTION OF THE HOLY SPIRIT NOT THE OFFICE OF A PASTORshattered and strengthened by the uncompromised pen of John Owen

One of the great scenes in movie epics is when in Mel Gibson's classic "Braveheart", William Wallace is speaking to the vacillating would be soldier-king of Scotland, Robert de Bruce, and pierces his uncertain heart with these profound words, "Men don't follow titles, they follow courage."  I agree.  It seems so much of ministry today is built upon titles rather than upon the courage of living and proclaiming the truth.  The ministry is different however.  You can hold the office of pastor, but yet preach with no heaven sent conviction, passion or authority.  For to declare the Word of God, the power of the Holy Spirit must be evidenced and present in the preacher's words. The Sword must be rightly divided and wielded; but with as much certainty, the Swordsman must be rightly obeyed and honored.

The ministry, beloved, is too great for any of us to embark upon; it is way beyond us the eternal work involving another's soul. In myself, I am neither fit nor worthy for such holy things. Only by God's grace may and of us serve the King of kings. For when having done all, we are at best... unprofitable servants. Unction, not men's craving for office, position, or title, is what is needed in today's ministries, pulpits, churches and congregations.

Unction is a forgotten term today, but it is pregnant with meaning. It means a richness of gracious affections; sanctifying grace; that which excites piety and devotion to God; an anointing. Isn't that the passion of your heart today as you serve the Lord in the sphere of influence He has sovereignly placed you? I know I need unction... not notoriety; wealth; title or office; but the gracious affections ignited by sanctifying grace which excites an uncompromised devotion to the Lord in service for the gospel. His anointing; not academics.

Some excellent blogs and friends of mine have featured the theology of some of the great divines like Vos; Spurgeon; Edwards; and Calvin. I have chosen for this blog that from time to time to feature the sermons, essays, writings and ministry of John Owen.

Owen has always been a favorite of mine. I had the solemn privilege years ago on one of my first British music tours to London, England, to visit Bunhill Fields where John Owen is buried. Originally the cemetery was called, "The Field of Dogs" as a name of derision reserved for those who refused to compromise their convictions and step in line with the established Church of England. God be praised for the courage of these men of God who held "fast the faith" to the gospel and the authority of God's Word against the political tide of the day. Some of the other faithful Christians buried there are: William Blake, John Bunyan, John Gill, Isaac Watts, and Susanna Wesley.

The inaugural preachment I have chosen was Owen's charge at an ordination service on The Duty of the Pastor. Though meant for men entering pastoral ministry, this message is for all of us to ponder. After reading the entire sermon last evening before turning in, I was humbled, challenged, stirred, convicted, rebuked, exhorted, and comforted. I was left undone by his probing, biblical words. At the same time, I was shattered and strengthened.

It is my prayer for you all as well. May your hungry soul feast and be filled at the banquet table of one of the Lord's choice servants and the great patriarch of all puritan divines... John Owen.

JOHN OWEN, A Brief Biography
1616 - 1683

John Owen was born in Stadham, Oxfordshire, England. He entered Queen's College, Oxford, at 12 years of age and obtained his B.A. degree in 1632 at the age of 16. He received his M.A. degree in 1635. He received his D.D in 1853 from Oxford University. He was formally a Presbyterian, but his views differed and he was more of Independent, founding a church on Congregational principles. He was active in religious and political issues his entire life, at one time being the chaplain to Oliver Cromwell and also preaching before Parliament.

"In younger age a most comely and majestic form; but in the latter stages of life, depressed by constant infirmities, emaciated with frequent diseases, and above all crushed under the weight of intense and unremitting studies, it became an incommodious mansion for the vigorous exertions of the spirit in the service of its God."

The Duty of a Pastor
by John Owen
Preached with unction, September 8, 1682

"And I will give you pastors according to my heart, 

which shall feed you with knowledge and understanding." 

-Jeremiah 3:15

He is no pastor who doth not feed his flock. It is to "labour in the word and doctrine," 1 Tim. 5:17;--to make all things subservient to this work of preaching and instructing the church; to do it in that frame the apostle mentions in Col. 1:28. Here is the frame of the apostle's spirit (it should give dread to us in the consideration of it): "I labour diligently, I strive as in a race, I wrestle for victory, --by the mighty in-working power of Christ working in me; and that with great and exceeding power."

What I shall do is, to show you, in some instances, what is required unto this work of teaching or of feeding the congregation with knowledge and understanding, in this duty of the preaching of the word:--

1. There is spiritual wisdom
in understanding the mysteries of the gospel, that we may be able to declare the whole counsel of God, and the riches and treasures of the grace of Christ, unto the souls of men. See Acts 20:27; 1 Cor. 2:1-4; Eph. 3:7-9. Many in the church of God were, in those days of light, growing and thriving; they had a great insight into spiritual things, and into the mysteries of the gospel. The apostle prays that they might all have, Eph. 1:17, 18, "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints."

Really it is no easy thing for ministers to instruct to such kind of duties. If there be not some degree of eminency in themselves, how shall we lead such persons as these to perfection? We must labour ourselves to have a thorough knowledge of these mysteries, or we shall be useless to a great part of the church. There is spiritual wisdom and understanding in the mysteries of the gospel required hereunto.

2. Authority is required
What authority is there in a preaching ministry? It is a consequent of unction, and not of office. The scribes had an outward call to teach in the church; but they had no unction, anointing, that could evidence they had the Holy Ghost, his gifts and graces. Christ had no outward call; But he had an unction,--he had a full unction of the Holy Ghost in his gifts and graces, for the preaching of the gospel. Hereon there was a controversy about his authority. The scribes say unto him, Mark 11:28, "By what authority doest thou these things? and who gave thee this authority?" The Holy Ghost determines the matter, Matt. 7:29, "He preached as one having authority, and not as the scribes." They had the authority of office, but not of unction; Christ only had that. And preaching in the demonstration of the Spirit, which men quarrel so much about, is nothing less than the evidence in preaching of unction, in the communication of gifts and grace unto them, for the discharge of their office: for it is a vain thing for men to assume and personate authority. So much evidence as they have of unction from God in gifts and grace, so much authority they have, and no more, in preaching: and let every one, then, keep within his bounds.

3. Another thing required hereunto is, experience of the power of the things we preach to others 
I think, truly, that no man preaches that sermon well to others that doth not first preach it to his own heart. He who doth not feed on, and digest, and thrive by, what he prepares for his people, he may give them poison, as far as he knows; for, unless he finds the power of it in his own heart, he cannot have any ground of confidence that it will have power in the hearts of others. It is an easier thing to bring our heads to preach than our hearts to preach. To bring our heads to preach, is nothing more than to fill our minds and memories with some notions of truth, of our own or other men, and speak them out to give satisfaction to ourselves and others: this is very easy. But to bring our hearts to preach, is to be transformed into the power of these truths; or to find the power of them, both before, in fashioning our minds and hearts, and in delivering of them, that we may benefit; and to be acted with zeal for God and compassion to the souls of men. A man may preach every day in the week, and not have his heart engaged once. This hath lost us powerful preaching in the world, and set up, instead of it, quaint orations; for such men never seek after experience in their own hearts: and so it is come to pass, that some men's preaching, and some men's not preaching, have lost us the power of what we call the ministry; that though there be twenty or thirty thousand in orders, yet the nation perishes for want of knowledge, and is overwhelmed in all manner of sins, and not delivered from them unto this day.

4. Skill to divide the word aright
this skill to divide the word aright, is practical wisdom in considering the word of God,--to take out not only that which is substantial food for the souls of men, but what is meet food for them to whom we preach. And that,--

5. Requires the knowledge and consideration of the state of our flocks

He who hath not the state of his flock continually in his eye, and in his mind, in his work of preaching, fights uncertainly, as a man beating the air. If he doth not consider what is the state of his flock, with reference to temptations, in reference to their light or to their darkness, to their growth or to their decays, to their flourishing or to their withering, to the measure of their knowledge and attainments;-- he who doth not duly consider these things, never preaches aright unto them.

6. There is required, too, that we be acted by zeal for the glory of God, and compassion to the souls of men
Having spoken these few plain words, I may say, "Who is sufficient for these things?" There is that spiritual wisdom which is necessary to understand the mysteries of the gospel, able to instruct and led on to perfection the most grown in our congregations;--that authority which proceeds from unction, and is an evidence of an anointing with the graces and gifts of the Spirit; which alone gives authority in preaching;--that experience which conforms our whole souls into every sermon that we preach, so as to feel the truth in the power of it;--that skill whereby to divide the word aright, etc. Hence we see we have great need to pray for ourselves, and that you should pray for us. Pray for your ministers. This, then, is the first duty required of gospel ministers.