by Bret Capranica | May 23, 2007 | Christian Living
In Kelly Kapic’s and Justin Taylor’s edition of three select writings from John Owen, the second book included is entitled, Of Temptation: The Nature and Power of It. I began this second book recently in my quiet time reading. Here are a few excerpts from today’s reading: The Special Nature of Temptation . . . temptation in its special nature, as it denotes any evil, is considered either actively, as it leads to evil, or passively, as it has an evil and suffering in it (152). . . . actively considered, it either denotes in the tempter a design for the bringing about of the special end of temtatin, namely, a leading into evil; so it is said that “God tempts no man” (James 1:13), with a design for sin as such – or the general nature and end of temptation, which is trial; so “God tempted Arham” (Gen 22:1). And he proves or tempts by false prophets (Deut 13:3). The End for Which God Tempts: He does it to hw unto man what is in him: as to his grace or corruption (153). God does it to show himself unto man and that – in a way of preventing grace in a way of renewing grace We shall never know what strength there is in grace if we know not what strength there is in temptation (154). The Way God Tempts He puts men on great duties, such as they cannot apprehend that they have any strength for, nor indeed have. By putting them upon great sufferings. By his providential disposing of things so that occasions unto sin...
by Bret Capranica | May 17, 2007 | Christian Living
What Owen dealt with in the 17th century is nothing less than the same questions I hear and personally consider on a weekly basis. Here Owen answers hypothetical questions brought up about his directive to make sure we do not speak peace to our hearts too quickly, but wait for God to do it. How shall we know when we go alone ourselves, and when the Spirit also does accompany us? he will not let you always err (123). When God speaks there is not only truth in his words, that may answer the conviction of our understandings, but also they do good; they bring that which is sweet, and good, and desirable to the will and affections; by them the “soul returns unto its rest” (Ps 116:7) (124). We speak peace to ourselves when we do it slightly. Whoever speaks peace to himself upon any one account, and at the same time has another evil of no less importance lying upon is spirit, about which he has had no dealing with God, that man cries ‘Peace’ when there is none (125). When men of themselves speak peace to their consciences, it is seldom that God speak humiliation to their souls. When may we take the comfort of a promise as our own in relation to some peculiar wound, for the quieting the heart? When God speaks it, be it when it will, sooner or later (126). When God speaks it, we must receive it, that is true; but how shall we know when he speaks? There is, if I may so say, a secret instinct in faith, whereby...
by Bret Capranica | May 16, 2007 | Christian Living
Back to Kapic and Taylor’s edition of John Owen’s Of the Mortification of Sin in Believers Chapter 13 Owen’s ninth directive in mortifying sin: Do not speak peace to yourself before God speaks it, but hearken to what God says to your soul. [God] yet reserves this privilege to himself to speak peace to whom he pleases, and in what degree he pleases, even among them on whom he has bestowed grace (119). As God creates it for whom he pleases, so it is the prerogative of Christ to speak it home to the conscience. Men certainly speak peace to themselves when their so doing is not attended with the greatest detestation imaginable of that sin in reference whereunto they do speak peace to themselves, abhorrency of themselves for it. When men measure out peace to themselves upon the conclusions that their convictions and rational principles will carry them out unto, this is a false peace and will not abide...
by Bret Capranica | May 8, 2007 | Christian Living
Chapter 11 [Kapic and Taylor edition] of John Owen’s Of the Mortification of Sin in Believers Third Direction: Load your conscience with the guilt of [sin] (103). Begin with generals and so descend to particulars: Charge your conscience with that guilt which appears in it from the rectitude and holiness of the law. Bring your lust to the gospel – not for relief, but for further conviction of its guilt. . . Descend to Particulars Consider the infinite patience and forbearance of God toward you in particular (105). All God’s gracious dealings with you, in providential dispensations, deliverances, afflictions, mercies, enjoyments, all ought here to take place (106). While the conscience has any means to alleviate the guilt of sin, the soul will never vigorously attempt its mortification. Fourth: being thus affected with your sin, in the next place get a constant longing, breathing after deliverance from the power of it (106). Fifth: Consider whether the distemper with which you are perplexed be not rooted in your nature, and cherished, fomented, and heightened from your constitution (107). This is not in the least an extenuation of the guilt of your sin. That you have to fix upon this account, in reference to your walking with God, is, that so great an advantage is given to sin, as also to Satan, by this your temper and disposition, that without extraordinary watchfulness, care, and diligence, they will assuredly prevail against your soul. For the mortification of any distemper so rooted in the nature of a man, unto all other ways and means already named or further to be insisted on, there...
by Bret Capranica | May 6, 2007 | Christian Living
From Chapter 10 in John Owen’s Of the Mortification of Sin in Believers Owen’s second direction on overcoming sin: Get a clear and abiding sense upon your mind and conscience of the guilt, danger, and evil of that sin wherewith you are perplexed (97). Of the guilt of it (97). Though the power of sin be weakened by inherent grace in them that have it, [so] that sin shall not have dominion over them as it has over others, yet the guilt of sin that does yet abide and remain is aggravated and heightened by it (98). Consider the danger of it: of being hardened by the deceitfulness Can a sadder thing befall you? Is it not enough to make any heart to tremble, to think of being brought into that estate wherein he should have slight thoughts of sin? Slight thoughts of grace of mercy, of the blood of Christ, of the law, heaven, and hell, come all in at the same season. Take heed, this is that [which] your lust is working toward – the hardening of the heart, searing of the conscience, blinding of the mind, stupefying of the affections, and deceiving of the whole soul (99). loss of peace and strength all a man’s days (99) the danger of eternal destruction Consider the evils of it (101). It grieves the holy and blessed Spirit The Lord Jesus is wounded afresh by it (102) It will take away a man’s usefulness in his generation . . . many men harbor spirit-devouring lusts in their bosoms, that lie as worms at the root of their obedience, and...
by Bret Capranica | May 3, 2007 | Christian Living
Chapter 9 in Owen’s Of the Mortification of Sin in Believers Continued from his first point on how to mortify sin – Consider what dangerous symptoms your lust has attending or accompanying it: By applying grace and mercy to an unmortified sin (92). To apply mercy, then, to a sin not vigorously mortified is to fulfill the end of the flesh upon the gospel. Frequency of success in sin’s seduction, in obtaining the prevailing consent of the will unto it. This is that I mean: When the sin spoken of gets the consent of the will with some delight, though it be not actually outwardly perpetrated, yet it has success. (92). When a man rights against his sin only with arguments from the issue or the punishment due unto it, this is a sign that sin has taken great possession of the will, and that in the heart there is a superfluity of naughtiness (93). . . . if a man be so under the power of his lust that he has nothing but law to oppose it with, if he cannot fight against it with gospel weapons, but deals with it altogether with hell and judgment, which are the proper arms of the law, it is most evident that sin has possessed itself of his will and affections to a very great prevalency and conquest (93-94). If your lust has driven you from stronger forts, it will speedily prevail against this also (94). When it is probable that there is, or may be, somewhat of judiciary hardness, or at least of chastening punishment, in your lust as disquieting...
