The Great Contest for Man

"The great contest of heaven and earth is about the affections of the poor worm which we call man."

—John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 395.

Bridges: John Owen Unrivalled

Bridges on Owen:

For luminous exposition, and powerful defense of Scriptural doctrine—for determined enforcement of practical obligations—for skilful anatomy of the self-deceitfulness of the heart—and for a detailed and wise treatment of the diversified exercises of the Christian's heart, [Owen] stands probably unrivalled.

—Charles Bridges, The Christian Ministry (Carlisle, PA: Banner of Truth, 1967), 41.

The Prince of Divines

Spurgeon on Owen:

It is unnecessary to say that he is the prince of divines. To master his works is to be a profound theologian. Owen is said to be prolix, but it would be truer to say that he is condensed. His style is heavy because he gives notes of what he might have said, and pass on without fully developing the great thoughts of his capacious mind. He requires hard study, and none of us ought to grudge it.

—Charles Haddon Spurgeon, Commenting and Commentaries (London: Passmore and Alabaster, 1893), 103. 

Death and Resurrection

Ferguson on the structure of John Owen's thought about the ministry of the Spirit of Christ to the believer:

The Spirit brings us into union with the crucified and resurrected Savior and therefore into communion with Him in His death and resurrection. Since this is, as it were, the ground on which the Spirit operates, it also becomes the pattern of the Christian life: death and resurrection, mortification and vivification, putting off the old and putting on the new. Gospel negatives and gospel positives thus become the leitmotif, the melody line, for all of our fellowship with the Son. This was the Apostolic pattern.

—Sinclair Ferguson, The Trinitarian Devotion of John Owen (Sanford, FL: Reformation Trust, 2014), 120–121.

The Power of One View

"One spiritual view of the divine goodness, beauty, and holiness, will have more efficacy to raise the heart unto a contempt of all earthly things than any other evidences whatever."

—John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 359.

Owen's Little Finger Full of Theology

J. C. Ryle:

I am quite aware that Owen's writings are not fashionable in the present day. . . . Yet the great divine . . . [has] more learning and sound knowledge of Scripture in his little finger than many who depreciate him have in their whole bodies. I assert unhesitatingly that the man who wants to study experimental theology will find no books equal to those of Owen.

—Holiness: Its Nature, Hindrances, Difficulties, and Roots, as cited in Sinclair Ferguson, The Trinitarian Devotion of John Owen (Sanford, FL: Reformation Trust, 2014), 43.

Minds Really Exercised with Delight in Heavenly Things

Owen:

Let us not mistake ourselves. To be spiritually minded is, not to have the notion and knowledge of spiritual things in our minds; it is not to be constant, no, nor to abound, in the performance of duties: both which may be where there is no grace in the heart at all. It is to have our minds really exercised with delight about heavenly things, the things that are above, especially Christ himself as at the right hand of God.

—John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 344–347.

Faith and Love Acting Themselves in Spiritual Thoughts and Affections

John Owen:

It is a vain thing for any to suppose that they place their chiefest happiness in being for ever in the presence of Christ, who care not at all to be with him here as they may. And the only way of our being present with him here is, by faith and love acting themselves in spiritual thoughts and affections. And it is an absurd thing for men to esteem themselves as Christians who scarce think of Christ all the day long. . . . 

A little further on, he gives directions for fixing our thoughts on Christ:

Would you, then, think of Christ as you ought, take these two directions: First, pray that the Holy Spirit may abide with you continually, to mind you of him, which he will do in all in whom he doth abide, for it belongs unto his office; and, second, for more fixed thoughts and meditations, take some express place of Scripture wherein he is set forth and proposed, either in his person, office, or grace unto you.

—John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 344–347.

Refreshing Thoughts of Freedom from Sin's Reach

Owen:

It belongs unto the true notion of heaven, that it is a state wherein we shall be eternally freed from sin and all the concernments of it; but only [through] the exaltation of the glory of God's grace in Christ by the pardon of it. He that truly hates sin and abhors it, whose principal desire and design of life is to be freed from it so far as it is possible, who walks in self-abasement through a sense of his many disappointments, when he hoped it should act in him no more, cannot, as I judge, but frequently betake himself for refreshment unto thoughts of that state wherein he shall be freed from it, and triumph over it unto eternity. This is a notion of heaven that is easily apprehended and fixed on the mind, and which we may dwell upon unto great advantage and satisfaction of our souls. 

—John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 333–334.

Parting with All for Christ's Sake—and Meditation on Heavenly Things

Owen:

When our Saviour requires that we should part with all for his sake and the gospel, he promiseth a hundredfold in lieu of them, even in this life—namely, in an interest in things spiritual and heavenly. Wherefore, without an assiduous meditation on heavenly things, as a better, more noble, and suitable object for our affections to be fixed on, we can never be freed in a due manner from an inordinate love of the things here below.

—John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 329.

Gospel Hope

Owen on our heavenly and holy hope:

Hope in general is but an uncertain expectation of a future good which we desire; but as it is a gospel grace, all uncertainty is removed from it, which would hinder us of the advantage intended in it. It is an earnest expectation, proceeding from faith, trust, and confidence, accompanied with longing desires of enjoyment. . . . Gospel hope is a fruit of faith, trust, and confidence; yea, the height of the actings of all grace issues in a well-grounded hope, nor can it rise any higher (Rom. 5:2-5). 

Now, the reason why men have no more use of, nor more benefit by, this excellent grace, is because they do not abide in thoughts and contemplation of the things hoped for. The especial object of hope is eternal glory (Col. 1:27; Rom. 5:2). The peculiar use of it is to support, comfort, and refresh the soul, in all trials, under all weariness and despondencies, with a firm expectation of a speedy entrance into that glory, with an earnest desire after it. Wherefore, unless we acquaint ourselves, by continual meditation, with the reality and nature of this glory, it is impossible it should be the object of a vigorous, active hope, such as whereby the apostle says "we are saved." Without this we can neither have that evidence of eternal things, or that valuation of them, nor that preparedness in our minds for them, as should keep us in the exercise of gracious hope about them.

 —John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 321–322.

A Due Meditation on Things Unseen and Eternal

Commenting on 2 Cor. 4:16-18, John Owen instructs the twenty-first century and our worldliness:

Not to faint under the daily decays of our outward man, and the approaches of death thereby, to bear afflictions as things light and momentary, to thrive under all in the inward man, are unspeakable mercies and privileges. Can you attain a better frame? Is there any thing that you would more desire, if you are believers? Is it not better to have such a mind in us than to enjoy all the peace and security that the world can afford? One principal means whereby we are made partakers of these things is a due meditation on things unseen and eternal. . . .

Without doubt, the generality of Christians are greatly defective in this duty, partly for want of light into them, partly for want of delight in them; they think little of an eternal country. . . . Men do not exercise themselves as they ought unto thoughts of things eternal and invisible. It were impossible, if they did so, that their minds should be so earthly, and their affections cleave so as they do unto present things. He that looks steadily on the sun, although he cannot bear the lustre of its beams fully, yet his sight is so affected with it that when he calls off his eyes from it, he can see nothing as it were of the things about him; they are all dark unto him. And he who looks steadily in his contemplations on things above, eternal things, though he cannot comprehend their glory, yet a veil will be cast by it on all the desirable beauties of earthly things, and take off his affections from them. 

 —John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 318.

Know Yourself, Your Relief, and Your Savior

Owen on how to stand against temptations:

There are three things required unto this duty, and spiritual wisdom unto them all. First, know what are the especial temptations from whence you suffer, and whereby the life of God is obstructed in you. If this be neglected, if it be disregarded, no man can maintain either life for peace, or is spiritually minded. Second, know your remedy, your relief, wherein alone it doth consist. Many duties are required of us unto this end, and are useful thereunto; but know assuredly that no one of them, not all of them in conjunction, will bring in relief, unto the glory of God and your own peace, without application by faith unto him who "is able to succour them that are tempted." Wherefore, third, herein lies your great duty with respect unto your temptations, namely, in a constant exercise of your thoughts on the love, care, compassion, and tenderness of Christ, with his ability to help, succor, and save them that do believe, so as to strengthen your faith and trust in him; which will assuredly prove successful and victorious. 

 —John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 316–317.

Many Thoughts on Things Above

Owen:

It is our duty greatly to mind the things that are above, eternal things, both as unto their reality, their present state, and our future enjoyment of them. Herein consists the life of this grace and duty [to be spiritually minded]. To be heavenly minded—that is, to mind the things of heaven—and to be spiritually minded, is all one; or it is the effect of being spiritually minded as unto its original and essence, or the first proper actings of it. . . . Nor do I understand how it is possible for a man to place his chief interest in things above, and not have many thoughts of them.

—John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 317.

A Cry in Every Rod of God

Commenting on Mic. 6:9, Owen pleads:

There is a call, a cry in every rod of God, in every chastening providence, and therein [he] makes a declaration of his name, his holiness, his power, his greatness. This every wise, substantial man will labour to discern, andd so comply with the call. . . . If, therefore, we would apply ourselves unto our present duty [being spiritually minded], we are wisely to consider what is the voice of God in his present providential dispensations in the world. 

 —John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 308.

Psalm 119 as Touchstone of Biblical Spirituality

In his Grace and Duty of Being Spiritually Minded, John Owen labors in chapter 4 to answer the question, how may we "know when we abound in spiritual thoughts, so as that they may be an evidence of our being spiritually minded"?

His answer, in part, focuses on Psalm 119:

I answer, in general, among other Scriptures, read over Psalm 119 with understanding. Consider therein what David expresseth of himself, as unto his constant delight in and continual thoughts of the law of God; which was the only means of divine revelation at that season. Try yourselves by that pattern; examine yourselves whether you can truly speak the same words with him, at least if not in the same degree of zeal, yet with the same sincerity of grace.

Then he answers an objection. But, "You will say, 'That was David.'" Owen replies:

But as far as I know, we must be like him, if ever we intend to come to the place where he is. It will ruin our souls, if when we read in the Scriptures how the saints of God express their experiences in faith, love, delight in God, and constant meditation on him, we grant that it was so with them, that they were good and holy men, but it is not necessary that it should be so with us. These things are not written in the Scripture to show what they were, but what we ought to be.

 —John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 301.

Spirtually Minded Praying

How may we know that our prayers pour forth from an internal fountain of grace, that is, from new life within imparted by the Spirit of God, and thus know that we are truly spirtually minded in our prayers?

This is my restatement of a question John Owen asks in his incomparable and soul-satisfying work on The Grace and Duty of Being Spiritually Minded. And here are what I regard as some highlights of his answer, which I give to help us discern whether or not we are spirtually minded in our prayers.

But before I give these highlights, I want to answer an objection. I can hear someone saying, "Well, now, isn't prayer itself an expression of spiritual mindedness?" And the answer is, "Well, it depends." Think (to point to only two examples that come to mind) about what the Lord Jesus teaches about hypocritical and unacceptable praying in Mt. 6:5-8 and in Lk. 18:9-14.

Now, then, for the highlights of Owen's answer:

First, Owen says that we are assured generally that "whoever believes in the Son of God has the witness in himself" (1 Jn. 5:10). "Sincere faith," he says, "will be its own evidence" (292).

Second, it is an evidence that grace within is at work in spiritual thoughts and desires when the soul finds sweet spiritual satisfaction in spiritual disciplines and duties such as prayer. Not to put to fine a point on it, Owen challenges our lukewarmness in asserting that "this holy complacency [satisfaction], this rest and sweet repose of mind, is the foundation of the delight of believers in this duty" (292).

He then adds, the spiritually minded "do not pray only because it is their duty to do so, nor yet because they stand in need of it, so that they cannot live without it, but they have delight in it; and to keep them from it is all one as to keep them from their daily food and refreshment" (292–293).

Alright, so delight is the essential matter in this matter. But how does it arise? What brings it about? I mean, we can't just turn it on, can we? Owen says that this delight in prayer of which he is speaking arises from the following three things:

First, it arises from "the approach that is made unto God therein. It is in its own nature an access unto God on a throne of grace (Eph. 2:18; Heb. 10:19-20); and when this access is animated by the actings of grace, the soul hath a spiritual experience of a nearness in that approach" (293).

Second, this soul-satisfaction arises "from the due exercise of faith, love, and delight, the graces wherein the life of the new creature doth consist" (293).

Third, it arises "from the testimony of conscience, bearing witness unto our sincerity, both in aims, ends, and performances of the duty" (293–294).

Owen then rounds off this instruction by saying, "Hence a gracious repose of mind and great satisfaction do ensue" (294).

—John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 292–294.

One Principal End of Prayer

Owen:

One principal end of [the duty of prayer] is to excite, stir up, and draw forth, the principle of grace, of faith and love in the heart, unto a due exercise in holy thoughts of God and spiritual things, with affections suitable unto them. Those who design not this end in prayer know not at all what it is to pray.

—John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 284.

Two Things That Governed Owen's Pastoral Ministry

Owen:

I acknowledge that these are the two things whereby I regulate my work in the whole course of my ministry. To impart those truths of whose power I hope I have had in some measure a real experience, and to press those duties which present occasions, temptations, and other circumstances, do render necessary to be attended unto in a peculiar manner, are the things which I would principally apply myself unto in the work of teaching others; for as in the work of the ministry in general, the whole counsel of God concerning the salvation of the church by Jesus Christ is to be declared, so in particular we are not to fight uncertainly, as men beating the air, nor shoot our arrows at random, without a certain scope and design.

—John Owen, The Grace and Duty of Being Spiritually Minded (vol. 7 in The Works of John Owen; ed. William H. Gould; Carlisle: Banner of Truth, 1994), 263.

One Main Difference of These Two Covenants

John Owen on an important distinction between the old and new covenants:

This then is one main difference of these two covenants—that the Lord did in the old only require the condition; now, in the new, he will also effect it in all the federates, to whom this covenant is extended.

—John Owen, The Death of Death in the Death of Christ, in the Works of John Owen, ed. W. H. Gould, 16 vols. (Edinburgh: The Banner of Truth Trust, 1976), 10:237.