The truth which we plead has two parts:— 1. That the righteousness of God imputed to us, unto the justification of life, is the 291righteousness of Christ, by whose obedience we are made righteous. 2. That it is faith alone which on our part is required to interest us in that righteousness, or whereby we comply with God’s grant and communication of it, or receive it unto our use and benefit; for although this faith is in itself the radical principle of all obedience, — and whatever is not so, which cannot, which does not, on all occasions, evidence, prove, show, or manifest itself by works, is not of the same kind with it, — yet, as we are justified by it, its act and duty is such, or of that nature, as that no other grace, duty, or work, can be associated with it, or be of any consideration. And both these are evidently confirmed in that description which is given us in the Scripture of the nature of faith and believing unto the justification of life.
I know that many expressions used in the declaration of the nature and work of faith herein are metaphorical, at least are generally esteemed so to be; — but they are such as the Holy Ghost, in his infinite wisdom, thought meet to make use of for the instruction and edification of the church. And I cannot but say, that those who understand not how effectually the light of knowledge is communicated unto the minds of them that believe by them, and a sense of the things intended unto their spiritual experience, seem not to have taken a due consideration of them. Neither, whatever skill we pretend unto, do we know always what expressions of spiritual things are metaphorical. Those oftentimes may seem so to be, which are most proper. However, it is most safe for us to adhere unto the expressions of the Holy Spirit, and not to embrace such senses of things as are inconsistent with them, and opposite unto them. Wherefore, —
1. That faith whereby we are justified is most frequently in the New Testament expressed by receiving. This notion of faith has been before spoken unto, in our general inquiry into the use of it in our justification. It shall not, therefore, be here much again insisted on. Two things we may observe concerning it:— First, That it is so expressed with respect unto the whole object of faith, or unto all that does any way concur unto our justification; for we are said to receive Christ himself: “As many as received him, to them gave he power to become the sons of God,” John i. 12; “As ye have received Christ Jesus the Lord,” Col. ii. 6. In opposition hereunto unbelief is expressed by not receiving of him, John i. 11; iii. 11; xii. 48; xiv. 17. And it is a receiving of Christ as he is “The Lord our Righteousness,” as of God he is made righteousness unto us. And as no grace, no duty, can have any co-operation with faith herein, — this reception of Christ not belonging unto their nature, nor comprised in their exercise, — so it excludes any other righteousness from our justification 292but that of Christ alone; for we are “justified by faith.” Faith alone receives Christ; and what it receives is the cause of our justification, whereon we become the sons of God. So we “receive the atonement” made by the blood of Christ, Rom. v. 11; for “God hath set him forth to be a propitiation through faith in his blood.” And this receiving of the atonement includes the soul’s approbation of the way of salvation by the blood of Christ, and the appropriation of the atonement made thereby unto our own souls. For thereby also we receive the forgiveness of sins: “That they may receive forgiveness of sins … by faith that is in me,” Acts xxvi. 18. In receiving Christ we receive the atonement; and in the atonement we receive the forgiveness of sins. But, moreover, the grace of God, and righteousness itself, as the efficient and material cause of our justification, are received also; even the “abundance of grace and the gift of righteousness,” Rom. v. 17. So that faith, with respect unto all the causes of justification, is expressed by “receiving;” for it also receives the promise, the instrumental cause on the part of God thereof, Acts ii. 41; Heb. ix. 15. Secondly, That the nature of faith, and its acting with respect unto all the causes of justification, consisting in receiving, that which is the object of it must be offered, tendered, and given unto us, as that which is not our own, but is made our own by that giving and receiving. This is evident in the general nature of receiving. And herein, as was observed, as no other grace or duty can concur with it, so the righteousness whereby we are justified can be none of our own antecedent unto this reception, nor at any time inherent in us. Hence we argue, that if the work of faith in our justification be the receiving of what is freely granted, given, communicated, and imputed unto us, — that is, of Christ, of the atonement, of the gift of righteousness, of the forgiveness of sins, — then have our other graces, our obedience, duties, works, no influence into our justification, nor are any causes or conditions thereof; for they are neither that which does receive nor that which is received, which alone concur thereunto.
2. Faith is expressed by looking: “Look unto me, and be ye saved,” Isa. xlv. 22; “A man shall look to his Maker, and his eyes shall have respect unto the Holy One of Israel,” chap. xvii. 7; “They shall look upon me whom they have pierced,” Zech. xii. 10. See Ps. cxxiii. 2. The nature hereof is expressed, John iii. 14, 15, “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life.” For so was he to be lifted up on the cross in his death, John viii. 28, chap. xii. 32. The story is recorded Numb. xxi. 8, 9. I suppose none doubt but that the stinging of the people by fiery serpents, and the death that ensued thereon, were 293types of the guilt of sin, and the sentence of the fiery law thereon; for these things happened unto them in types, 1 Cor. x. 11. When any was so stung or bitten, if he betook himself unto any other remedies, he died and perished. Only they that looked unto the brazen serpent that was lifted up were healed, and lived; for this was the ordinance of God, — this way of healing alone had he appointed. And their healing was a type of the pardon of sin, with everlasting life. So by their looking is the nature of faith expressed, as our Saviour plainly expounds it in this place: “So must the Son of man be lifted up, that whosoever believeth in him,” — that is, as the Israelites looked unto the serpent in the wilderness, — [“should not perish.”] And although this expression of the great mystery of the gospel by Christ himself has been by some derided, or, as they call it, exposed, yet is it really as instructive of the nature of faith, justification, and salvation by Christ, as any passage in the Scripture. Now, if faith, whereby we are justified, and in that exercise of it wherein we are so, be a looking unto Christ, under a sense of the guilt of sin and our lost condition thereby, for all, for our only help and relief, for deliverance, righteousness, and life, then is it therein exclusive of all other graces and duties whatever; for by them we neither look, nor are they the things which we look after. But so is the nature and exercise of faith expressed by the Holy Ghost; and they who do believe understand his mind. For whatever may be pretended of metaphor in the expression, faith is that act of the soul whereby they who are hopeless, helpless, and lost in themselves, do, in a way of expectancy and trust, seek for all help and relief in Christ alone, or there is not truth in it. And this also sufficiently evinces the nature of our justification by Christ.
3. It is, in like manner, frequently expressed by coming unto Christ: “Come unto me, all ye that labour,” Matt. xi. 28. See John vi. 35, 37, 45, 65; vii. 37. To come unto Christ for life and salvation, is to believe on him unto the justification of life; but no other grace or duty is a coming unto Christ: and therefore have they no place in justification. He who has been convinced of sin, who has been wearied with the burden of it, who has really designed to fly from the wrath to come, and has heard the voice of Christ in the gospel inviting him to come unto him for help and relief, will tell you that this coming unto Christ consists in a man’s going out of himself, in a complete renunciation of all his own duties and righteousness, and betaking himself with all his trust and confidence unto Christ alone, and his righteousness, for pardon of sin, acceptation with God, and a right unto the heavenly inheritance. It may be some will say this is not believing, but canting; be it so: we refer the judgment of it to the church of God.
2944. It is expressed by fleeing for refuge: Heb. vi. 18, “Who have fled for refuge, to lay hold on the hope set before us.” [See] Prov. xviii. 10. Hence some have defined faith to be “perfugium animæ,” the flight of the soul unto Christ for deliverance from sin and misery. And much light is given unto the understanding of the thing intended thereby. For herein it is supposed that he who believes is antecedently thereunto convinced of his lost condition, and that if he abide therein he must perish eternally; that he has nothing of himself whereby he may be delivered from it; that he must betake himself unto somewhat else for relief; that unto this end he considers Christ as set before him, and proposed unto him in the promise of the gospel; that he judges this to be a holy, a safe way, for his deliverance and acceptance with God, as that which has the characters of all divine excellencies upon it: hereon he flees unto it for refuge, that is, with diligence and speed, that he perish not in his present condition; he betakes himself unto it by placing his whole trust and affiance thereon. And the whole nature of our justification by Christ is better declared hereby, unto the supernatural sense and experience of believers, than by a hundred philosophical disputations about it.
5. The terms and notions by which it is expressed under the Old Testament are, leaning on God, Mic. iii. 11; or Christ, Cant. viii. 5; — rolling or casting ourselves and our burden on the Lord, Ps. xxii. 8, [margin,] xxxvii. 5 — (the wisdom of the Holy Ghost in which expressions has by some been profanely derided); — resting on God, or in him, 2 Chron. xiv. 11; Ps. xxxvii. 7; — cleaving unto the Lord, Deut. iv. 4; Acts xi. 23; as also by trusting, hoping, and waiting, in places innumerable. And it may be observed, that those who acted faith as it is thus expressed, do everywhere declare themselves to be lost, hopeless, helpless, desolate, poor, orphans; whereon they place all their hope and expectation on God alone.
All that I would infer from these things is, that the faith whereby we believe unto the justification of life, or which is required of us in a way of duty that we may be justified, is such an act of the whole soul whereby convinced sinners do wholly go out of themselves to rest upon God in Christ for mercy, pardon, life, righteousness, and salvation, with an acquiescence of heart therein; which is the whole of the truth pleaded for.
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John Owen (1616 - 1683)
Read freely text sermons and articles by the speaker John Owen in text and pdf format.John Owen, called the “prince of the English divines,” “the leading figure among the Congregationalist divines,” “a genius with learning second only to Calvin’s,” and “indisputably the leading proponent of high Calvinism in England in the late seventeenth century,” was born in Stadham (Stadhampton), near Oxford. He was the second son of Henry Owen, the local Puritan vicar. Owen showed godly and scholarly tendencies at an early age. He entered Queen’s College, Oxford, at the age of twelve and studied the classics, mathematics, philosophy, theology, Hebrew, and rabbinical writings. He earned a Bachelor of Arts degree in 1632 and a Master of Arts degree in 1635. Throughout his teen years, young Owen studied eighteen to twenty hours per day.Pressured to accept Archbishop Laud’s new statutes, Owen left Oxford in 1637. He became a private chaplain and tutor, first for Sir William Dormer of Ascot, then for John Lord Lovelace at Hurley, Berkshire. He worked for Lovelace until 1643. Those years of chaplaincy afforded him much time for study, which God richly blessed. At the age of twenty-six, Owen began a forty-one year writing span that produced more than eighty works. Many of those would become classics and be greatly used by God.
Owen was by common consent the weightiest Puritan theologian, and many would bracket him with Jonathan Edwards as one of the greatest Reformed theologians of all time.
Born in 1616, he entered Queen's College, Oxford, at the age of twelve and secured his M.A. in 1635, when he was nineteen. In his early twenties, conviction of sin threw him into such turmoil that for three months he could scarcely utter a coherent word on anything; but slowly he learned to trust Christ, and so found peace.
In 1637 he became a pastor; in the 1640s he was chaplain to Oliver Cromwell, and in 1651 he was made Dean of Christ Church, Oxford's largest college. In 1652 he was given the additional post of Vice-Chancellor of the University, which he then reorganized with conspicuous success. After 1660 he led the Independents through the bitter years of persecution till his death in 1683.
John Owen was born of Puritan parents at Stadham in Oxfordshire in 1616. At Oxford University, which he entered in 1628 at twelve years of age, John pored over books so much that he undermined his health by sleeping only four hours a night. In old age he deeply regretted this misuse of his body, and said he would give up all the additional learning it brought him if only he might have his health back. Naturally, he studied the classics of the western world, but also Hebrew, the literature of the Jewish rabbis, mathematics and philosophy. His beliefs at that time were Presbyterian, however, his ambition, although fixed on the church, was worldly.
John was driven from Oxford in 1637 when Archbishop Laud issued rules that many of England's more democratically-minded or "low" church ministers could not accept. After this, John was in deep depression. He struggled to resolve religious issues to his satisfaction. While in this state, he heard a sermon on the text "Why are you fearful, O you of little faith?" which fired him with new decisiveness.
After that, John wrote a rebuke of Arminianism (a mild form of Calvinism which teaches that man has some say in his own salvation or damnation although God is still sovereign). Ordained shortly before his expulsion from Oxford, he was given work at Fordham in Essex. After that he rose steadily in public affairs. Before all was over, he would become one of the top administrators of the university which expelled him and he even sat in Parliament.
He became a Congregationalist (Puritan) and took Parliament's side in the English Civil Wars. Oliver Cromwell employed him in positions of influence and trust, but John would not go along when Cromwell became "Protector." Nonetheless, many of Parliament's leaders attended John's church.
John's reputation was so great that he was offered many churches. One was in Boston, Massachusetts. John turned that down, but he once scolded the Puritans of New England for persecuting people who disagreed with them.
He also engaged in controversy with such contemporaries as Richard Baxter and Jeremy Taylor. Through it all, John focused his teaching on the person of Christ. "If Christ had not died," he said, "sin had never died in any sinner unto eternity." In another place he noted that "Christ did not die for any upon condition, if they do believe; but he died for all God's elect, that they should believe."
John wrote many books including a masterpiece on the Holy Spirit. Kidney stones and asthma tormented him in his last years. But he died peacefully in the end, eyes and hands lifted up as if in prayer.