To Abhor or Not To Abhor? - Part 4: John Calvin and John Owen Explain From Scripture

More from the cloud of  Reformed witnesses...

This post and the last three (here, here, here) are concerned with the Orthodox

Presbyterian Church's Membership vow #3, addressing specifically the first clause and its biblical and Reformed heritage and whether it is consistent with and/or necessary to a profession of faith in Christ alone:

Do you confess that because of your sinfulness you abhor and humble yourself before God, that you repent of your sin, and that you trust for salvation not in yourself but in Jesus Christ alone?

It is imperative to grasp that this teaching of self-abhorrency as related to our sinfulness directly issues from a want of an innate righteousness before God's Law and holiness. In terms of justification this is especially important as the unrighteous sinner is accepted and justified by God only when the righteousness of Christ is imputed to him through faith alone. John Calvin shows that herein God is glorified. And as we become aware of our poverty of nature we begin to apprehend something of the true knowledge of God.

From Calvin’s Institutes of Religion: (1559)

When the question relates to righteousness, we see how often and how anxiously Scripture exhorts us to give the whole praise of it to God. Accordingly, the Apostle testifies that the purpose of the Lord in conferring righteousness upon us in Christ, was to demonstrate his own righteousness. The nature of this demonstration he immediately subjoins, viz., "that he might be just, and the justifier of him which believes in Jesus," (Romans 3:25). Observe, that the righteousness of God is not sufficiently displayed, unless He alone is held to be righteous, and freely communicates righteousness to the undeserving. For this reason it is his will, that "every mouth may be stopped, and all the world may become guilty before God," (Romans 3:19). For so long as a man has anything, however small, to say in his own defense, so long he deducts somewhat from the glory of God. Thus we are taught in Ezekiel how much we glorify his name by acknowledging our iniquity: "Then shall ye remember your ways and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight, for all your evils that ye have committed. And ye shall know that I am the Lord, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings," (Ezekiel 20:43, 44.) If part of the true knowledge of God consists in being oppressed by a consciousness of our own iniquity, and in recognizing him as doing good to those who are unworthy of it, why do we attempt, to our great injury, to steal from the Lord even one particle of the praise of unmerited kindness?...

In the excerpts below, John Owen explains how it is part of the normal Christian life to have an attitude of self-abhorrency when it comes to our sin. This is not a perverse introspection but part of the work of the Holy Spirit in us, not only in our justification, but in our sanctification.

From John Owen's Discourse Concerning the Holy Spirit, Book IV (1674)

Besides, there is no notion of sin and holiness whereof believers have a more sensible, spiritual experience; for although they may not or do not comprehend the metaphysical notion or nature of this pollution and defilement of sin, yet they are sensible of the effects it produceth in their minds and consciences. They find that in sin which is attended with shame and self-abhorrency, and requires deep abasement of soul. They discern in it, or in themselves on the account of it, an unsuitableness unto the holiness of God, and an unfitness thereon for communion with him... 

... Our want of due answering unto the holiness of God, as represented in the law, and exemplified in our hearts originally, is a principal part and universal cause of our whole pollution and defilement by sin; for when our eyes are opened to discern it, this is that which in the first place filleth us with shame and self-abhorrency, and that which makes us so unacceptable, yea, so loathsome to God. Who is there who considereth aright the vanity, darkness, and ignorance of his mind, the perverseness and stubbornness of his will, with the disorder, irregularity, and distemper of his affections, with respect unto things spiritual and heavenly, who is not ashamed of, who doth not abhor himself? This is that which hath given our nature its leprosy, and defiled it throughout. And I shall crave leave to say, that he who hath no experience of spiritual shame and self-abhorrency, upon the account of this inconformity of his nature and the faculties of his soul unto the holiness of God, is a great stranger unto this whole work of sanctification...

... for wherever there is a sense of guilt, there will be some kind of sense of filth, as fear and shame are inseparable. But this sense alone will never guide us to the blood of Christ for cleansing. Such a sight and conviction of it as may fill us with self-abhorrency and abasement, as may cause us to loathe ourselves for the abomination that is in it, is required of us; and this is the work of the Holy Ghost, belonging to that peculiar conviction of sin which is from him alone, John 16:8. I mean that self-abhorrency, shame, and confusion of face, with respect unto the filth of sin, which is so often mentioned in the Scripture as a gracious duty; as nothing is a higher aggravation of sin than for men to carry themselves with a carnal boldness with God and in his worship, whilst they are unpurged from their defilements. In a sense hereof the publican stood afar off, as one ashamed and destitute of any confidence for a nearer approach. So the holy men of old professed to God that they blushed, and were ashamed to lift up their faces unto him... 

... There is a shame which is evangelical, arising from a mixed apprehension of the vileness of sin and the riches of God’s grace in the pardon and purifying of it; for although this latter gives relief against all terrifying, discouraging effects of shame, yet it increaseth those which tend to genuine self-abasement and abhorrency. And this God still requires to abide in us, as that which tends to the advancement of his grace in our hearts. This is fully expressed by the prophet Ezekiel, chapter 16:60-63, “I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. Then thou shalt remember thy ways, and be ashamed. And I will establish my covenant with thee; and thou shalt know that I am the LORD: that thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.”

The Priority of Justifying Faith - Owen

 "Wherefore we say the faith by which we are justified is such as is not found in any but those who are made partakers of the Holy Ghost, and by him united to Christ - whose nature is renewed, and in whom there is a principle of all grace and purpose of obedience. Only we say that it is not any other grace, nor any obedience that gives life and form unto this faith; but it is this faith that gives life and efficacy to all other graces, and form to all evangelical obedience; all gospel holiness and good works presupposes faith as their root and principle: and without which there are no such things. Yet we do not assign to them the same influence to our justification which faith hath, nor indeed any influence whatever. We are justified by faith alone. For no other grace is capable of the office of faith in justification nor can be joined with it, to receive Christ and the promise of life by him, and to give glory to God on their account."

John Owen: The Doctrine of Justification by Faith Through the Imputation of the Righteousness of Christ - Explained, Confirmed, and Defended,  p. 60

[emphasis added]

John Owen - The Redemptive Bottom Line - The Blood of Christ

"The sum of all is,--The death and blood-shedding of Jesus Christ hath wrought, and doth effectually procure, for all those that are concerned in it, eternal redemption, consisting in grace here and glory hereafter... 

"The main foundation of all the confidence and assurance whereof in this life we may be made partakers (which amounts to "joy unspeakable, and full of glory") ariseth from this strict connection of the oblation and intercession of Jesus Christ;---that by the one he hath procured all good things for us, and by the other he will procure them to be actually bestowed, whereby he doth never leave our sins, but follows them into every court, until they be fully pardoned and clearly expiated, Heb. 9: 26. He will never leave us until he hath saved to the uttermost them that come unto God by him."

John Owen, The Death of Death in the Death of Christ

Sanctification: Not under Law but under Grace...

Following up on the last post of John Owen's short exposition on the Law we turn to the grace of the gospel as considered in Rom. 6:14. Lest there be any confusion as to the role of the law in the believer's life, Owen writes that the "law guides, directs, commands, all things that are against the interest and rule of sin." And yet when looked to by the believer for aid and power in order to dethrone and mortify sin, that holy Law remains

"utterly silent, or says that nothing of this nature is committed unto it of God: nay, the strength it hath it gives unto sin for the condemnation of the sinner: 'The strength of sin is the law.'" 

... Sin will never be dethroned by it; it will not give place unto the law, neither in its title nor its power.

In other words, when confronted with temptation or sin's remaining power in our lives, it's a fool's errand to look to the law for help. When in direct conflict with sin, the law is powerless to help us. When we look to the law for help against sin, the law just points right back at us, in turn exposing our complete lack of inward righteousness and inherent weakness in that battle. Yet, as is the case today, there were some in Owen's day who were advocating that after justification, which is received through faith alone, we should then to look primarily to the law for our sanctification in order to fight sin and produce works of righteousness - the old "in by grace, complete by works"salvation formula. Owen continues:

It is otherwise with them that are “under grace.” Sin shall not have dominion over them; strength shall be administered unto them to dethrone it.

“Grace” is a word of various acceptations in the Scripture. As we are here said to be under it, and as it is opposed unto the law, it is used or taken for the gospel, as it is the instrument of God for the communication of himself and his grace by Jesus Christ unto those that do believe, with that state of acceptation with himself which they are brought into thereby, (Rom. v. 1, 2). Wherefore, to be “under grace” is to have an interest in the gospel covenant and state, with a right unto all the privileges and benefits thereof, to be brought under the administration of grace by Jesus Christ, — to be a true believer...

1. Is it that there shall be no sin in them any more? Even this is true in some sense. Sin as unto its condemning power hath no place in this state, (Rom. viii. 1). All the sins of them that believe are expiated or done away, as to the guilt of them, in the blood of Christ, (Heb. i. 3, 1 John i. 7). This branch of the dominion of sin, which consists in its condemning power, is utterly cast out of this state. But sin as unto its being and operation doth still continue in believers whilst they are in this world; they are all sensible of it. Those who deceive themselves with a contrary apprehension are most of all under the power of it, (1 John i. 8). Wherefore, to be freed from the dominion of sin is not to be freed absolutely from all sin, so as that it should in no sense abide in us any more. This is not to be under grace, but to be in glory.

2. Is it that sin, though it abides, yet it shall not fight or contend for dominion in us? That this is otherwise we have before declared. Scripture and the universal experience of all that believe do testify the contrary; so doth the assurance here given us that it shall not obtain that dominion: for if it did not contend for it, there could be no grace in this promise, — there is none in deliverance from that whereof we are in no danger.

But the assurance here given is built on other considerations; whereof the first is, that the gospel is the means ordained and instrument used by God for the communication of spiritual strength unto them that believe, for the dethroning of sin. It is the “power of God unto salvation,” (Rom. i. 16), that whereby and wherein he puts forth his power unto that end. And sin must be really dethroned by the powerful acting of grace in us, and that in a way of duty in ourselves. We are absolved, quitted, freed from the rule of sin, as unto its pretended right and title, by the promise of the gospel; for thereby are we freed and discharged from the rule of the law, wherein all the title of sin unto dominion is founded, for “the strength of sin is the law:” but we are freed from it, as unto its internal power and exercise of its dominion, by internal spiritual grace and strength in its due exercise. Now, this is communicated by the gospel; it gives life and power, with such continual supplies of grace as are able to dethrone sin, and forever to prohibit its return...

... This is one principal difference between the law and the gospel, and was ever so esteemed in the church of God, until all communication of efficacious grace began to be called in question: The law guides, directs, commands, all things that are against the interest and rule of sin. It judgeth and condemneth both the things that promote it and the persons that do them; it frightens and terrifies the consciences of those who are under its dominion. But if you shall say unto it, “What then shall we do? this tyrant, this enemy, is too hard for us. What aid and assistance against it will you afford unto us? what power will you communicate unto its destruction?” Here the law is utterly silent, or says that nothing of this nature is committed unto it of God; nay, the strength it hath it gives unto sin for the condemnation of the sinner: “The strength of sin is the law.” 

But the gospel, or the grace of it, is the means and instrument of God for the communication of internal spiritual strength unto believers. By it do they receive supplies of the Spirit or aids of grace for the subduing of sin and the destruction of its dominion. By it they may say they can do all things, through Him that enables them. Hereon then depends, in the first place, the assurance of the apostle’s assertion, that “sin shall not have dominion over us,” because we are “under grace.” We are in such a state as wherein we have supplies in readiness to defeat all the attempts of sin for rule and dominion in us.

All quotes are from A Treatise of the the Dominion of Sin and Grace. 

John Owen on The Law...

From John Owen's Treatise of the Dominion of Sin and Grace:

The law is taken two ways:—

1. For the whole revelation of the mind and will of God in the Old Testament. In this sense it had grace in it, and so did give both life, and light, and strength against sin, as the psalmist declares, (Ps. xix. 7–9). In this sense it contained not only the law of precepts, but the promise also and the covenant, which was the means of conveying spiritual life and strength unto the church. In this sense it is not here spoken of, nor is anywhere opposed unto grace.

2. For the covenant rule of perfect obedience: “Do this, and live.” In this sense men are said to be “under it,” in opposition unto being “under grace.” They are under its power, rule, conditions, and authority, as a covenant. And in this sense all men are under it who are not instated in the new covenant through faith in Christ Jesus, who sets up in them and over them the rule of grace; for all men must be one way or other under the rule of God, and he rules only by the law or by grace, and none can be under both at the same time.

In this sense the law was never ordained of God to convey grace or spiritual strength unto the souls of men; had it been so, the promise and the gospel had been needless: “If there had been a law given which could have given life, verily righteousness should have been by the law,” (Gal. iii. 21). If it could have given life or strength, it would have produced righteousness, we should have been justified by it. It discovers sin and condemns it, but gives no strength to oppose it. It is not God’s ordinance for the dethroning of sin, nor for the destruction of its dominion.

This law falls under a double consideration, but in neither of them was designed to give power or strength against sin:—

1. As it was given unto mankind in the state of innocency; and it did then absolutely and exactly declare the whole duty of man, whatever God in his wisdom and holiness did require of us. It was God’s ruling of man according to the principle of the righteousness wherein he was created. But it gave no new aids against sin; nor was there any need that so it should do. It was not the ordinance of God to administer new or more grace unto man, but to rule and govern him according to what he had received; and this it continueth to do forever. It claims and continues a rule over all men, according to what they had and what they have; but it never had power to bar the entrance of sin, nor to cast it out when it is once enthroned.

2. As it was renewed and enjoined unto the church of Israel on Mount Sinai, and with them unto all that would join themselves unto the Lord out of the nations of the world. Yet neither was it then, nor as such, designed unto any such end as to destroy or dethrone sin by an administration of spiritual strength and grace. It had some new ends given then unto it, which it had not in its original constitution, the principal whereof was to drive men to the promise, and Christ therein; and this it doth by all the acts and powers of it on the souls of men. As it discovers sin, as it irritates and provokes it by its severity, as it judgeth and condemneth it, as it denounceth a curse on sinners, it drives unto this end; for this was added of grace in the renovation of it, this new end was given unto it. In itself it hath nothing to do with sinners, but to judge, curse, and condemn them.

There is, therefore, no help to be expected against the dominion of sin from the law. It was never ordained of God unto that end; nor doth it contain, nor is it communicative of, the grace necessary unto that end, (Rom. viii. 3).

Wherefore, those who are “under the law” are under the dominion of sin. “The law is holy,” but it cannot make them holy who have made themselves unholy; it is “just,” but it cannot make them so, — it cannot justify them whom it doth condemn; it is “good,” but can do them no good, as unto their deliverance from the power of sin. God hath not appointed it unto that end. Sin will never be dethroned by it; it will not give place unto the law, neither in its title nor its power.

John Owen & Thomas Boston - Distinctions: The Law of Works, The Law of Christ, the Grace of the Gospel...

Thomas Boston writes in his Notes, found in Edward Fisher's The Marrow of Modern Divinity:

No longer under Law

The law of works is the law to be done, that one may be saved; the law of faith is the law to be believed, that one may be saved; the law of Christ is the law of the Saviour, binding his saved people to all the duties of obedience, (Gal 3:12, Acts 16:31)...

The law of works, and the law of Christ, are in substance but one law, even the law of the ten commandments - the moral law - that law which was from the beginning, continuing still the same in its own nature, but vested with different forms. And since that law is perfect, and sin is any want of conformity unto, or transgression of it, whatever form it be vested with, whether as the law of works or as the law of Christ, all commands of God unto men must needs be comprehended under it...

The distinction between the law of works and the law of Christ, as above explained according to the Scriptures, and the mind of our author, is the same in effect with that of the law, as a covenant of works, and as a rule of life to believers, and ought to be admitted, (Westm. Confess. chap. 19, art. 6). For, (1.) Believers are not under, but dead to the law of works, (Rom 6:14), "For ye are not under the law, but under grace..."

"The law of Christ is an "easy yoke," and a "light burden," (Matt 11:30); but the law of works, to a sinner, is an insupportable burden, requiring works as the condition of justification and acceptance with God, as is clear from the whole of the apostle's reasoning, (Rom 3)."

The point being that the commands of the moral law are, in substance, embodied in both the law as a covenant of works and the law of Christ or third use of the law.  Both are law that command and are binding.  The distinction has to do with the "why" of obedience.  For one under the law as a covenant of works the motive to obey is fear of condemnation/death and the now false hope of meriting eternal life.  For the believer in Christ the motive to obey is gratitude born of grace with no need to fulfill the law's demands whatsoever, for Christ has finished that burdensome task:

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. (Romans 8:1-4)

The good news is that Jesus Christ has fulfilled the righteous requirement of the law for his people.  He has born the law's penalty for sin and has also kept perfectly all the moral demands of the law.  And he has done this for all those who are his - who walk not according to the flesh (i.e. works) but according to the Spirit (i.e faith in Christ).

"The tree must first be, and then the fruit; for the apples make not the tree, but the tree makes the apples. So faith first maketh the person, which afterwards brings forth works. Therefore to do the law without faith, is to make the apples of wood and earth without the tree, which is not to make apples, but mere fantasies." (Fisher, Chapter 3:8)

John Owen writes about believers no longer under the dominion of sin (Romans 6:14), yet who find themselves still struggling against it.  Here he highlights the distinction between Christ's two words, i.e. the law and the gospel and their two different roles in the redemptive economy:

"This, then, is the present case supposed and determined by the apostle: “You that are believers are all of you conflicting with sin. You find it always restless and disquieting, sometimes strong and powerful. When it is in conjunction with any urgent temptation, you are afraid it will utterly prevail over you, to the ruin of your souls. Hence you are wearied with it, groan under it, and cry out for deliverance from it.” All these things the apostle at large insists on in this and the next chapter. “But now,” saith he, “be of good comfort; notwithstanding all these things, and all your fears upon them, sin shall not prevail, it shall not have the dominion, it shall never ruin your souls.” But what ground have we for this hope? what assurance of this success? “This you have,” saith the apostle, “ ‘Ye are not under the law, but under grace;’ or the rule of the grace of God in Christ Jesus, administered in the gospel.” But how doth this give relief? “Why, it is the ordinance, the instrument of God, which he will use unto this end — namely, the communication of such supplies of grace and spiritual strength as shall eternally defeat the dominion of sin.” 

"This is one principal difference between the law and the gospel, and was ever so esteemed in the church of God, until all communication of efficacious grace began to be called in question:  

"The law guides, directs, commands, all things that are against the interest and rule of sin. It [the law] judgeth and condemneth both the things that promote it  [rule of sin] and the persons that do them; it [the law] frightens and terrifies the consciences of those who are under its dominion. But if you shall say unto it, “What then shall we do? this tyrant, this enemy, is too hard for us. What aid and assistance against it [sin] will you [law] afford unto us? what power will you communicate unto its destruction?” Here the law is utterly silent, or says that nothing of this nature is committed unto it of God; nay, the strength it hath it gives unto sin for the condemnation of the sinner: “The strength of sin is the law.” But the gospel, or the grace of it, is the means and instrument of God for the communication of internal spiritual strength unto believers. By it do they receive supplies of the Spirit or aids of grace for the subduing of sin and the destruction of its dominion. By it they may say they can do all things, through Him that enables them.  [bracketed explanatory words and emphasis added]

[A Treatise of the Dominion of Sin and Grace by John Owen]

Gleanings Part 2: The Regulative Principle of Worship and the Book of Common Prayer

A common misunderstanding is that the use of the Book of Common Prayer was rejected by Presbyterians and Puritans due to its content.  While it can be argued that certain sections were in need of further reform, this was not where the objections focused.  They stood on the principle that no church authority could bind the Christian conscience except by doctrine taught in Scripture, based on the principle of sola scriputra.  This regulative principle of worship was, then, the believer's protection from Church imposition of practices lacking Scriptural authority.  This especially grew in importance during the years under the regime of Archbishop Laud.  Regarding the Regulative Principle of Worship and Christian Liberty (WCF 20), Robert Letham, in his book The Westminster Assembly: Reading Its Theology in Historical Context, writes that the...

WCF 20.1 provides the basis for Christian liberty.  This has been purchased for us by Christ under the gospel.  This pertains not only to freedom from sin and its consequences but also to the liberty won by Christ that brings "deliverance from bondage to man... He alone is Lord of our conscience.  We are thus freed from anything that is contrary to his Word in matters of faith and worship, we are also freed from the obligation to follow commands that are additional to what he has revealed in his Word.  In the context of the Laudian repression, this was a powerfully liberating statement.  Indeed, Christians are prohibited from yielding their consciences to the whims of man.... Samuel Rutherford summed it up pithily in his comment:  'It is in our power to vow, but not in the church's power to command us to vow'. (pp. 300-301)

The imposition of liturgical demands by the Church/State authority in England had moved many of the best clergy in England to more fully embrace the regulative principle of worship as found in embryonic form in  the Thirty-Nine Articles of Religion.  A case can certainly be made that the RPW grows out of Article VI:

Holy Scriptures containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation.

Yet some will certainly argue that even under the reformer Thomas Cranmer the Book of Common Prayer was imposed by force of law.  One need only look to the ordination of Bishop John Hooper as an example.  But rather than a proof for the imposition of the BCP, this is an example of the Erasmain mindset the early reformers were born into, a hangover from the years of Christendom under the Holy Roman Empire.  The reforming of doctrine always precedes the reforming of practice, which comes about more slowly.

Robert Letham continues, explaining why the Westminster Divines thus rejected the set liturgy of the Church of England:

When we reflect on the drastic imposition of the Book of Common Prayer by the Elizabethan settlement and its aftermath [the Laudian repressions], we see why the Assembly produced a directory of worship giving freedom to individual ministers to conduct worship services within the boundaries of the regulative principle of Scripture.  It was the binding legal requirement, imposed by the crown, with penalties attached, that was the real nub of the problem with the liturgy for Puritan minds.  While opposing the legal imposition of set liturgies, the Assembly was not abandoning liturgies as such.  The Directory for Publick Worship of God contains a range of model prayers to be used in the regular service, at the start, before the sermon, after the sermon, before and after baptism, during and after communion, at the solemnization of marriage, in visiting the sick, and at public solemn fasting.  Even John Owen, a few years too young to have been appointed to the Assembly, when writing on liturgies, stressed that he was not opposed to them or to the Book of Common Prayer. but to their imposition by law, with the forbidding of the slightest deviation from the set words.  The standard practice of the Reformed churches had been to have a liturgy with set prayers; the problem for the divines was the rigid impositions and the repressive, punitive [state] sanctions for failure to comply. (pp.303-304)

In A Discourse on Liturgies and Their Imposition John Owen elaborates concerning his objections to the BCP liturgy and its use:

They who are willing to take it upon their consciences that the best way to serve God in the church, or the best ability that they have for the discharge of their duty therein, consists in the reading of such a book (for I suppose they will grant that they ought to serve God with the best they have), shall not by me be opposed in their way and practice. It is only about its imposition, and the necessity of its observance by virtue of that imposition, that we discourse. Now, the present command is, that such a liturgy be always used in the public worship of God, and that without the use or reading of it the ordinances of the gospel be not administered at any time, nor in any place, with strong pleas for the obligation arising from that command, making the omission of its observance to be sinful. (chapter 7)

John Owen highlights that one objection to the use of the BCP was its imposition by force of law.  It was this imposition, repressive due to the penalties attached and its lack of Scriptural warrant, that ran afoul of the Christians's liberty of conscience in Christ.  And particularly onerous, regarding these laws under Archbishop Laud, was the restriction limiting sermons and thus the preaching of the gospel.  Robert Letham adds more insight to Owen's thinking in a footnote found on page 304:

25.  John Owen, "A Discourse Concerning Liturgies, and Their Imposition" (1662), in Works of John Owen, 15:33, where he states, " I do not in especial intend the liturgy now in use in England, any further than to make it an instance of such imposed liturgies, whereof we treat."  He adds, "Nor, secondly, do I oppose the directive part of this liturgy as to the reading of Scripture... nor the composition of forms of prayer suitable to the nature of the institutions to which they relate, so they be not imposed on the administrators of them to be read precisely as prescribed.  But, thirdly, this is that alone which I shall speak unto,--the composing of forms of prayer in the worship of God... to be used by the ministers of the churches, in all public assemblies, by a precise reading of the words prescribed unto them, with commands for the reading of other things, which they are not to omit, upon the penalty contained in the sanction of the whole service and the several parts of it."  The problem for Owen and his friends, he explains, was that this imposition was accompanied by a restriction on preaching.  Later he refers to "the prescription of the liturgy, to be used as prescribed: (15:47), and to "the precise reading and pronouncing of the words set down therein, without alteration, diminution, or addition" (15:49).  Kelly is wrong when he writes that Owen was "against all set liturgies" ("Puritan Regulative Principle," 2:74)

Sanctification, Sin, and Old Guys...

My friend, Gerda Inger, sent me this wonderful quote of John Owen's (Overcoming Sin and Temptation).  It's from the web site The Old Guys, a blog with the self-described purpose of putting "others in touch with helpful quotes, books, and resources concerning Christian life and thought from a specific group of people…. The Old Guys." 

To mortify a sin is not utterly to kill, root it out, and destroy it, that it should have no more hold at all nor residence in our hearts. It is true this is that which is aimed at; but this is not in this life to be accomplished. There is no man that truly sets himself to mortify any sin, but he aims at, intends, desires its utter destruction, that it should leave neither root nor fruit in the heart or life. He would so kill it that it should never move nor stir anymore, cry or call, seduce or tempt, to eternity. Its not-being is the thing aimed at. Now, though doubtless there may, by the Spirit and grace of Christ, a wonderful success and eminency of victory against any sin be attained, so that a man may have almost constant triumph over it, yet an utter killing and destruction of it, that it should not be, is not in this life to be expected.

~John Owen~

This understanding of Owen's dovetails nicely with another quote that was posted today by Scott Clark's at The Heidelblog, that of another old guy - Caspar Olevianus:

The Son of God, having been appointed by God as Mediator of the covenant, becomes the guarantor on two counts: 1) He shall satisfy for the sins of all those whom the Father has given him; 2) He shall also bring it to pass that they, being planted in him, shall enjoy freedom in their consciences and from day to day be renewed in the image of God.

It seems to me that the older reformed writers were quite comfortable with the idea that Christians, who seek to live godly lives, still continue to sin. One of their main concerns appears to be with clearly communicating the benefits of the gospel, as in the quote above; the provisions of Christ’s work in order to comfort the conscience (wouldn’t need that if sin weren’t a reoccurring reality) and the truth that it is God who sanctifies by His grace. To me, these dual provisions are indispensable, as well as extremely encouraging, given our weaknesses/struggles and given that the law of God is still the moral standard required of God’s people – “Be ye perfect, therefore, even as your heavenly Father is perfect.” (Matt. 5:48)

“For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren…” (Heb.2:11)

Word & Sacrament - Gospel Sanctification

My concern is for the many out there (including myself), the often confused and wondering, asking...

how do we live this Christian life?  If you haven't struggled with this, then you're not paying attention to your own conscience and how you fall short of true holiness every single day...

Continuing with sanctification.... I asked a number of questions in this article that could be summed up simply as, "How does the Holy Spirit sanctify the redeemed in the course of their earthly sojourn?"  Depending on one's school of theological presuppositions, that can be answered in different ways.  For the Deeper Life folks sanctification occurs through experiencing the inward Christ, i.e. a mystical encounter.  Others may hold to the idea of sanctifying merit through good works aided by the power and grace of the Holy Spirit. Both these and other like approaches, unfortunately, turn one's eyes inward and away from Christ crucified as offered in the gospel.

What is so striking to me is that when sanctification is discussed it is almost always in the context of the believer's individual walk with the Lord, alone... out there in the world, by himself. Though that's a part of the picture, it is incomplete, for ... Christ also loved the church, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish (Eph.5:25-27).  When Christians gather for worship on the Lord's day, it is then and there that God meets them, ministers to them, nourishes and cleanses them unto sanctification by his Word and Sacrament.  That intersection of heaven and earth the bruised reeds whom he has chosen can take to the bank!

In the Old Testament there were daily sacrifices of a lamb, morning and evening, for cleansing and purging the sins of the covenant people of Israel.  And on the Sabbath day those sacrifices were doubled!  Those doubled sacrifices pointed forward to the fulfillment and efficacy of Jesus' cleansing blood for the sanctification of the people of God as offered in Word and Sacrament each Lord's day.  No striving.  No need to produce sinless works.  No mystical experiences to acquire.

On that day, the preached Word - law and gospel - again, rightly diagnoses our infirmity, i.e. the sin and stain that still touches every thought, word, and deed... yes even our very soul - and proclaims the blood of the Lamb which speaks of Jesus taking away our sins and in exchange imputing to us his righteousness. Hearing with faith and repentance we come to that fount for the purging of sin, shame and guilt as the Spirit applies Christ's merit of obedience and the power of his blood to our consciences. In the Lord's Supper believers are freely offered the bread and wine, Jesus' body and blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood (1662 BCP).  God proclaims and communicates this authoritatively and efficaciously by his Spirit through the means of his Word and Sacrament. And this double sanctifying grace of the gospel is received (upon hearing, eating and drinking) through simple faith with thanksgiving in Christ alone.

Going forth, then, into the week with various vocations, having been cleansed and strengthened in faith, we are assured that our Advocate and Mediator, Jesus, continues to plead in heaven his sanctifying blood on our behalf. Then, as guilty stains of the flesh and dust of the world again begin to cling to us, Let us [again and again] therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need... with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water (Heb. 4:16; 10:22).

More from John Owen's Discourse Concerning the Holy Spirit -

This whole matter of sanctification and holiness is peculiarly joined with and limited unto the doctrine, truth, and grace of the gospel; for holiness is nothing but the implanting, writing, and realizing of the gospel in our souls...

The “law,” indeed, for certain ends, “was given by Moses,” but all “grace and truth came by Jesus Christ.” There neither is, nor ever was, in the world, nor ever shall be, the least dram of holiness, but what, flowing from Jesus Christ, is communicated by the Spirit, according to the truth and promise of the gospel.

(1.) He requires nothing of us (which we had all the reason in the world to expect that he would) to make atonement or satisfaction for our sins...

(2.) He requireth nothing of us in a way of righteousness for our justification for the future. That this also he would have done we might have justly expected; for a righteousness we must have, or we cannot be accepted with him... Neither is there any mention in the whole gospel of God’s requiring a righteousness in us upon the account whereof we should be justified before him, or in his sight; for the justification by works mentioned in James consists in the evidencing and declaration of our faith by them. 

(3.) God requireth not anything of us whereby we should purchase or merit for ourselves life and salvation: for “by grace are we saved through faith; not of works, lest any man should boast,” Ephesians 2:8,9...

God, therefore, requires nothing at our hands under this notion or consideration, nor is it possible that in our condition any such thing should be required of us; for whatever we can do is due beforehand on other accounts, and so can have no prospect to merit what is to come. Who can merit by doing his duty? Our Savior doth so plainly prove the contrary as none can farther doubt of it than of his truth and authority, Luke 17:10...

Moreover, where sanctification is enjoined us as our duty, it is prescribed under this notion of cleansing ourselves from sin: “Wash you, make you clean,” Isaiah 1:16. “O Jerusalem, wash thine heart from wickedness, that thou mayest be saved,” Jeremiah 4:14. “Having therefore these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God”...

Nothing do they more earnestly labor after in their prayers and supplications than a cleansing from it by the blood of Christ, nor are any promises more precious unto them than those which express their purification and purging from it; for these are they which, next unto their interest in the atonement made by the sacrifice of Christ, give them boldness in their approaches unto God. So our apostle fully expresseth it, Hebrews 10:19-22: “Having therefore boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water...”

The foundation of all our confidence in our access unto God, the right and title we have to approach unto him, is laid in the blood of Christ, the sacrifice he offered, the atonement he made, and the remission of sins which he obtained thereby: which effect of it he declares, verse 19, “Having boldness by the blood of Jesus.” The way of our access is by pleading an interest in his death and suffering, whereby an admission and acceptance is consecrated for us: Verse 20, “By a new and living way, which he hath consecrated.” And our encouragement to make use of this foundation and to engage in this way is taken from his discharge of the office of a high priest in our behalf: ‘“Having an high priest over the house of God, let us draw near...”

But besides all this, when we come to an actual address unto God, that we may make use of the boldness given us in the full assurance of faith, it is moreover required that “our hearts be sprinkled, and our bodies washed;” — that is, that our whole persons be purified from the defilement of sin by the sanctification of the Spirit... 

So is it in the gospel, where the blood of Christ is said to “purge” our sins with respect to guilt, and to “wash” our souls with respect to filth.

Sanctified by the blood of Christ through faith...

Sanctification... by good works?... by works and grace?...  Sanctification... becoming more holy - through increased holy acts?... by becoming less of a sinner?  Does what started out through faith alone in Christ alone by God's grace alone now switch over to us, our efforts, our faithfulness and works in sanctification?  Or are we still sinners... recipients who receive, through faith, the virtue of Jesus' death and resurrection in our sanctification (WCF 13.1) as we did, through faith, in our justification?  In other words, is that which justifies the believer the same which sanctifies him? Or more specifically, being that we are justified by his blood (Rom.5:9), is it also the blood of Christ shed for sinners that sanctifies in this life?

Some words of  John Owen on the subject.  He is a bit difficult to read but well worth the effort, especially here concerning the office of the Holy Spirit, the blood of Christ, and the instrument of faith in our sanctification.

From the Discourse Concerning the Holy Spirit by John Owen:

Therefore, by the blood of Christ herein is intended the blood of his sacrifice, with the power, virtue, and efficacy thereof. And the blood of a sacrifice fell under a double consideration:-- (1.) As it was offered unto God to make atonement and reconciliation; (2.) As it was sprinkled on other things for their purging and sanctification. Part of the blood in every propitiatory sacrifice was still to be sprinkled round about the altar, Lev. i. 11; and in the great sacrifice of expiation, some of the blood of the bullock was to be sprinkled before the mercy-seat seven times, chap. xvi. 14. This our apostle fully expresseth in a great and signal instance: Heb. ix. 19, 20, 22, "When Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you. ... And almost all things are by the law purged with blood." Wherefore, the blood of Christ, as it was the blood of his sacrifice, hath these two effects, and falls under this double consideration:-(1.) As he offered himself by the eternal Spirit unto God to make an atonement for sin, and procure eternal redemption; (2.) As it is sprinkled by the same Spirit on the consciences of believers, to purge them from dead works, as Heb. ix. 12-14. And hence it is called, with respect unto our sanctification, "The blood of sprinkling," chap. xii. 24; for we have the "sanctification of the Spirit unto obedience through the sprinkling of the blood of Jesus Christ," 1 Pet. i. 2.

2. The blood of Christ in his sacrifice is still always and continually in the same condition, of the same force and efficacy, as it was in that hour wherein it was shed. The blood of other sacrifices was always to be used immediately upon its effusion; for if it were cold and congealed it was of no use to be offered or to be sprinkled. Blood was appointed to make atonement, as the life or animal spirits were in it, Lev. xvii. 11. But the blood of the sacrifice of Christ is always hot and warm, having the same spirits of life and sanctification still moving in it. Hence the zosa kai prosphatos, Heb. x. 20, -- always living, and yet always as newly slain. Every one, therefore, who at any time hath an especial actual interest in the blood of Christ, as sacrificed, hath as real a purification from the defilement of sin as he had typically who stood by the priest and had blood or water sprinkled on him; for the Holy Ghost diligently declares that whatever was done legally, carnally, or typically, by any of the sacrifices of old at any time, as to the expiation or purification of sin, that was all done really and spiritually by that one sacrifice, -- that is, the offering and sprinkling of the blood of Christ, -- and abideth to be so done continually. To this purpose is the substance of our apostle's discourse in the ninth and tenth chapters of the Epistle to the Hebrews. And they had various sorts of sacrifices, wherein to this end the blood of them was sprinkled, they being propitiatory in their offering; as, -- (1.) There was the tmyd, or continual burnt-offering of a lamb or kid for the whole congregation, morning and evening, whose blood was sprinkled as at other times. And hereby the habitual purification of the congregation, that they might be holy to the Lord, and their cleansing from the daily incursions of secret and unknown sins, was signified and carried on. (2.) On the Sabbath-day this juge sacrificium was doubled morning and evening, denoting a peculiar and abounding communication of mercy and purging grace, through the administration of instituted ordinances, on that day. (3.) There was the great annual sacrifice at the feast of expiation, when, by the sacrifice of the sin-offering and the scape-goat, the whole congregation were purged from all their known and great sins, and recovered into a state of legal holiness; and other stated sacrifices there were. (4.) There were occasional sacrifices for every one, according as he found his condition to require; for those who were clean one day, yea, one hour, might by some miscarriage or surprisal be unclean the next. But there was a way continually ready for any man's purification, by his bringing his offering unto that purpose. Now, the blood of Christ must continually, and upon all occasions, answer unto all these, and accomplish spiritually what they did legally effect and typically represent. This our apostle asserts and proves, Heb. ix. 9-14. Thereby is the gradual carrying on of our sanctification habitually effected, which was signified by the continual daily sacrifice. From thence is especial cleansing virtue communicated unto us by the ordinances of the gospel, as is expressly affirmed, Eph. v. 25, 26, denoted by the doubling of the daily sacrifice on the Sabbath. By it we are purged from all our sins whatever, great or small, as was typified in the great sacrifice on the day of expiation. And unto him have we continual recourse upon all occasions of our spiritual defilements whatever. So was his blood, as to its purifying virtue, to answer and accomplish all legal institutions...

... (1.) How the blood of Christ doth thus cleanse us from our sins, or what it is that is done thereby. (2.) How we come to be made partakers of the benefit thereof, or come to be interested therein. (1.) As to the first, it must be observed, what hath been declared before, that the uncleanness we treat of is not physical or corporeal, but moral and spiritual only. It is the inconformity of sin unto the holiness of God, as represented in the law, whence it is loathsome to God, and attended with shame in us. Now, wherever there is an interest obtained in the purifying virtue of the blood of Christ, it doth (by the will, law, and appointment of God) do these two things:-- [1.] It takes away all loathsomeness in the sight of God, not from sin in the abstract, but from the sinner, so that he shall be as one absolutely washed and purified before him. See Isa. i. 16-18; Ps. li. 7; Eph. v. 25-27. [2.] It taketh away shame out of the conscience, and gives the soul boldness in the presence of God, Heb. x. 19-22. When these things are done then is sin purged, our souls are cleansed.

[regarding the Holy Spirit] -It is he who discovereth unto us, and spiritually convinceth us of, the pollution of sin, and of our defilement thereby. Something, indeed, of this kind will be wrought by the power of natural conscience, awakened and excited by ordinary outward means of conviction; for wherever there is a sense of guilt, there will be some kind of sense of filth, as fear and shame are inseparable. But this sense alone will never guide us to the blood of Christ for cleansing. Such a sight and conviction of it as may fill us with self-abhorrency and abasement, as may cause us to loathe ourselves for the abomination that is in it, is required of us; and this is the work of the Holy Ghost, belonging to that peculiar conviction of sin which is from him alone, John xvi. 8. I mean that self-abhorrency, shame, and confusion of face, with respect unto the filth of sin, which is so often mentioned in the Scripture as a gracious duty; as nothing is a higher aggravation of sin than for men to carry themselves with a carnal boldness with God and in his worship, whilst they are unpurged from their defilements. In a sense hereof the publican stood afar off, as one ashamed and destitute of any confidence for a nearer approach. So the holy men of old professed to God that they blushed, and were ashamed to lift up their faces unto him. Without this preparation, whereby we come to know the plague of our own hearts, the infection of our leprosy, the defilement of our souls, we shall never make application unto the blood of Christ for cleansing in a due manner. This, therefore, in the first place, is of us as the first part of our duty and first work of the Holy Ghost herein. [2.] The Holy Ghost proposeth, declareth, and presents unto us the only true remedy, the only means of purification. "When Ephraim saw his sickness, and Judah his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, not cure you of your wound," Hos. v. 13. When men begin to discern their defilements, they are apt to think of many ways for their purging. What false ways have been invented to this purpose hath been before declared. And every one is ready to find out a way of his own; every one will apply his own soap and his own nitre. Though the only fountain for cleansing be nigh unto us, yet we cannot see it until the Holy Ghost open our eyes, as he did the eyes of Hagar; he it is who shows it unto us and leads us unto it. This is an eminent part of his office and work. The principal end of his sending, and consequently of his whole work, was to glorify the Son; as the end and work of the Son was to glorify the Father. And the great way whereby he glorifieth Christ is by showing such things unto us, John xvi. 14. And without his discovery we can know nothing of Christ, not of the things of Christ; for he is not sent in vain, to show us the things that we can see of ourselves. And what is more so of Christ than his blood, and its efficacy for the purging of our sins? We never, therefore, discern it spiritually and in a due manner but by him. To have a true spiritual sense of the defilement of sin, and a gracious view of the cleansing virtue of the blood of Christ, is an eminent effect of the Spirit of grace. Something like it there may be in the workings of an awakened natural conscience, with some beams of outward gospel light falling on it; but there is nothing in it of the work of the Spirit. This, therefore, secondly, we must endeavour after, if we intend to be cleansed by the blood of Christ. [3.] It is he who worketh faith in us, whereby we are actually interested in the purifying virtue of the blood of Christ. By faith we receive Christ himself, and by faith do we receive all the benefits of his mediation, -- that is, as they are tendered unto us in the promises of God. He is our propitiation through faith in his blood as offered; and he is our sanctification through faith in his blood as sprinkled. And particular acting of faith on the blood of Christ for the cleansing of the soul from sin is required of us. A renewed conscience is sensible of a pollution in every sin, and is not freed from the shame of it without a particular application unto the blood of Christ. It comes by faith to the fountain set open for sin and uncleanness, as the sick man to the pool of healing waters, and waiteth for a season to be cleansed in it...

And this actual application by faith unto the blood of Christ for cleansing, the mystery whereof is scorned by many as a thing fanatical and unintelligible, consists in these four things:-- 1st. A spiritual view and due consideration of the blood of Christ in his sacrifice, as proposed in the promises of the gospel for our cleansing and purification. "Look unto me," saith he, "and be ye saved," Isa. xlv. 22; which respects the whole work of our salvation, and all the means thereof. Our way of coming into our interest therein is by looking to him, -- namely, as he is proposed unto us in the promise of the gospel: for as the serpent was lifted up by Moses in the wilderness, so was he in his sacrifice on the cross lifted up, John iii. 14; and so in the gospel is he represented unto us, Gal. iii. 1. And the means whereby they were healed in the wilderness was by looking unto the serpent that was lifted up. Herein, then, doth faith first act itself, by a spiritual view and due consideration of the blood of Christ, as proposed unto us in the gospel for the only means of our purification; and the more we abide in this contemplation, the more effectual will our success be in our application thereto. 2dly. Faith actually relieth on his blood for the real effecting of that great work and end for which it is proposed unto us; for God sets him forth as to be a propitiation through faith in his blood as offered, Rom. iii. 25, so to be our sanctification through faith in his blood as sprinkled. And the establishing of this especial faith in our souls is that which the apostle aims at in his excellent reasoning, Heb. ix. 13, 14; and his conclusion unto that purpose is so evident, that he encourageth us thereon to draw nigh in the full assurance of faith, chap. x. 22.

Relevant scripture-
Heb. 9:
1 Now even a first covenant had ordinances of divine service, and its sanctuary, a sanctuary of this world.
 2 For there was a tabernacle prepared, the first, wherein were the candlestick, and the table, and the showbread; which is called the Holy place.
 3 And after the second veil, the tabernacle which is called the Holy of holies;
 4 having a golden altar of incense, and the ark of the covenant overlaid round about with gold, wherein was a golden pot holding the manna, and Aaron's rod that budded, and the tables of the covenant;
 5 and above it cherubim of glory overshadowing the mercy-seat; of which things we cannot now speak severally.
 6 Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services;
 7 but into the second the high priest alone, once in the year, not without blood, which he offereth for himself, and for the errors of the people:
 8 the Holy Spirit this signifying, that the way into the holy place hath not yet been made manifest, while the first tabernacle is yet standing;
 9 which is a figure for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect,
 10 being only (with meats and drinks and divers washings) carnal ordinances, imposed until a time of reformation.
 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation,
 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption.
 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh:
 14 how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God?
 15 And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance.
 16 For where a testament is, there must of necessity be the death of him that made it.
 17 For a testament is of force where there hath been death: for it doth never avail while he that made it liveth.
 18 Wherefore even the first covenant hath not been dedicated without blood.
 19 For when every commandment had been spoken by Moses unto all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
 20 saying, This is the blood of the covenant which God commanded to you-ward.
 21 Moreover the tabernacle and all the vessels of the ministry he sprinkled in like manner with the blood.
 22 And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood there is no remission.
 23 It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these.
 24 For Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us:
 25 nor yet that he should offer himself often, as the high priest entereth into the holy place year by year with blood not his own;
 26 else must he often have suffered since the foundation of the world: but now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself.
 27 And inasmuch as it is appointed unto men once to die, and after this cometh judgment;

 28 so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation. 

Heb. 10:

 14 For by one offering he hath perfected for ever them that are sanctified.
 15 And the Holy Spirit also beareth witness to us; for after he hath said,
 16 This is the covenant that I will make with them After those days, saith the Lord: I will put my laws on their heart, And upon their mind also will I write them; then saith he,
 17 And their sins and their iniquities will I remember no more.
 18 Now where remission of these is, there is no more offering for sin.
 19 Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus,
 20 by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh;
 21 and having a great priest over the house of God;
 22 let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water,
 23 let us hold fast the confession of our hope that it waver not; for he is faithful that promised:

Heb. 12:
 24 and to Jesus the mediator of a new covenant, and to the blood of sprinkling that speaketh better than that of Abel.

1 Peter 1:
² according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ:

Ephesians 5:
25 even as Christ also loved the church, and gave himself up for it;
²⁶ that he might sanctify it, having cleansed it by the washing of water with the word,
²⁷ that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.

The Ground of Sanctification...

Regarding the liberty from sin for which man so thirsts, I ended my last post (first post here) with these words of Owen's:    
  

    Fourthly; Christ is not in the law; he is not proposed in it, not communicated by it, - we are not made partakers of him thereby.  This is the work of grace, of the gospel.  In it is Christ revealed, by it he is proposed and exhibited unto us; thereby are we made partakers of him and all the benefits of his mediation.  And he it is alone who came to, and can, destroy this work of the devil.... This "the Son of God was manifested to destroy."  He alone ruins the kingdom of Satan, whose power is acted in the rule of sin.  Wherefore, hereunto our assurance of this comfortable truth is principally resolved.  And what Christ hath done, and doth, for this end, is a great part of the subject of gospel revelation.


Me:
Again, the subject matter under discussion by Owen is summarized by the verse from Romans 6:14, "Sin shall no longer have dominion over you; for ye are not under law but under grace."  The law is limited by God's purpose for it.  It can only point the way.  The law gives no aid in freeing the sinner from the rule and tyranny of sin.  That office is found alone in God's sovereign grace declared in the gospel of Jesus' death on the cross and resurrection from the grave.  Through faith in Him by grace alone, sins are pardoned, the believer is justified with the righteousness of Christ, and the reign and rule of Sin is broken.  The believer has been delivered from sin's dominion and translated to the kingdom of Christ Jesus, now under God's reign of grace unto righteousness.  And this good news, the power of God unto salvation as witnessed to and transmitted by the Holy Spirit, is the effectual ground upon which the believer walks in sanctification.  It is not a walk free of sin or battles with the flesh - but a walk, though with many limitations and weaknesses, that nonetheless increases in faith and godliness through trusting dependence upon the Lord and Savior Jesus Christ and that which He has secured for the redeemed. 


From the last section in Owen's A Treatise of the Dominion of Sin and Grace:


     It is that which the law and all the duties of it cannot procure.  The law and its duties, as we have declared, can never destroy the dominion of sin.  All men will find the truth hereof that ever come to fall under the power of real conviction.  When sin presseth on them, and they are afraid of its consequents, they will find that the law is weak, and the flesh is weak, and their duties are weak, and their resolutions and vows are weak; - all insufficient to relieve them.       ... They sin and promise amendment, and endeavor recompenses by some duties, yet can never extricate themselves from the yoke of sin.  We may therefore learn the excellency of this privilege, first, from its causes, whereof I shall mention some only:-      1.  The meritorious procuring cause of this liberty is the death and blood of Jesus Christ.  So it is declared, 1Pet.1:18-19; 1Cor.6:20, 7:23.  Nothing else could purchase this freedom... "Christ died, and rose, and revived," that he might be our Lord, Rom.14:9, and so deliver us from the power of all other lords whatever.      
   ... Let those that are believers, in all the conflicts with sin, live in the exercise of faith on this purchase of liberty made by the blood of Christ; for two thing will hence ensue:- [1.]  That they will have a weighty argument always in readiness to oppose unto the deceit and violence of sin... See Rom.6:2.  [2.]  The internal efficient cause of this liberty, or that whereby the power and rule of sin is destroyed in us, is the Holy Spirit himself; which farther evinceth the greatness of this mercy.  Every act for the mortification of sin is no less immediately from him than those positive graces are whereby we are sanctified.  It is "through the Spirit" that we "mortify the deeds of the body," Rom.8:13.  Where he is, there, and there alone, is liberty...      
     ...Wherefore, a great part of our wisdom for the attaining and preserving this liberty consists in the acting of faith on that promise of our Saviour, that our heavenly Father will "give the Holy Spirit to them that ask him" of him.  When sin in any instance, by any temptation, urgeth for power and rule in us, we are ready to turn into ourselves and our own resolutions, which in their place are not to be neglected; but immediate cries unto God for such supplies of his Spirit as without which sin will not be subdued, we shall find our best relief.  Bear it in mind, try it on the next occasion, and God will bless it with success....      
     ... We are called into a theatre, to fight and contend; into a field, to be tried in a warfare.  Our enemy is this sin, which strives and contends for the rule over us....      
     ... First, The conflict with sin, making continual repentance and mortification absolutely necessary, will continue in us whilst we are in this world.  Pretences of perfection here are contrary to the Scriptures, contrary to the universal experience of all believers, and contrary to the sense and conscience of them by whom they are pleaded, as they make it evident everyday.      
     ... This is our lot and portion; this is the consequent of our apostasy from God, and of the depravation of our nature thereby....      ... It is so ordered that the continuance of sin in us shall be the ground, reason, and occasion, of the exercise of all grace, and of putting a lustre on our obedience.
     ... Herein lies the spring of humility and self-resignation to the will of God.      
     ... Wherefore, the continuance of us in this state and condition in this world, - is best for us, and highly suited unto divine wisdom, considering the office and care of our Lord Jesus Christ for our relief.
     ... There is mercy administered in and by the gospel for the pardon of all that is evil in itself or in any of its effects:  "There is no condemnation unto them that are in Christ Jesus."  Pardoning mercy, according to the tenor of the covenant, doth always disarm this sin in believers of its condemning power; so that, notwithstanding the utmost endeavours of it, "being justified by faith, they have peace with God."      
     ... The great rule for preventing the increase and power of vicious habits is, watch against beginnings.  Sin doth not attempt dominion but in particular instances, by one especial lust or another.
     ... The strict charge given us by our Lord Jesus Christ to "watch," and that of the wise man, "above all keepings to keep our heart," have especial regard unto these beginnings of sins's obtaining power in us.      
     ... Make continual applications unto the Lord Christ, in all the acts of his mediation, for the ruin of sin, especially when it attempts a dominion in you, Heb.4:16.  This is the life and soul of all directions in this case, which needs not here to be enlarged on; it is frequently spoken unto.  Lastly, Remember that a due sense of deliverance from the dominion of sin is the most effectual motive unto universal obedience and holiness; as such it is proposed and managed by the apostle, Rom.4.

Year End Poem...

Romans 6:14 - For sin shall not have dominion over you: for ye are not under law, but under grace. 

Inspired by John Owen's A Treatise of the Dominion of Sin and Grace:

On the cross Christ Jesus for sinners procured

Sin's pardon, release from guilt and shame.

Under grace not law, believer's liberty secured.

Sin's dominion broken, no longer to reign.

Yet rebellious remnant still seeks to control,

To assert Satan's power, to regain its sway.

Holy Law gives no aid, cannot make one whole.

"Do this and live" points only the way.

God's foolish Word answers:  Mercy declared!

Power unto salvation Holy Spirit conveys.

Jesus’ blood and body, food rightly shared,

Faith looks not within but to Christ who was raised.

Sweet exchange, man's sin for Christ's merit proclaimed.

No condemnation, comfort alone in Him found.

Faith-repentance liturgy each day, as

Sinners-Saints plod along solid ground.

-Jack Miller

John Owen on Sin, Law, and Gospel - II

Continuing from the last post on Owen's A Treatise of the Dominion of Sin and Grace - which ended with his question, "But how doth this [the gospel] give relief'" - to the believer - regarding the dethroning of sin and delivering him from its dominion to a life empowered unto godliness under the rule of grace?  What follows is a message that needs a hearing and indeed a following in the local church.   It is encouraging and strengthening, reinforcing the proclamation of the Gospel of the grace in Christ Jesus administered in both Word and Sacrament.  In that glorious gospel we receive through faith not only our justification, but also the transforming power of Christ crucified and risen through the Holy Spirit's ongoing work of sanctification in us unto salvation.


Owen:
     "But how doth this [the gospel] give relief?  Why, it is the ordinance, the instrument of God, which he [the believer] will use unto this end - namely, the communication of such supplies of grace and spiritual strength as shall eternally defeat the dominion of sin."
     This is the one principle difference between the law and the gospel, and was ever so esteemed in the church of God, until all communication of efficacious grace began to be called in question:

Owen here is referring to the corruption of the means of grace in both the preaching of the Word and the right administration of the Sacraments in the medieval and then current Roman church.  The two Words of Scripture, law and gospel, had receded from the scene and were no longer employed by the Church in order to bring souls to Christ and build up and strengthen them in faith and godliness.  Owen goes on to explain the purposes and limitations of the law regarding sin and the centrality of the gospel administered in breaking the dominion of sin and as the power of God unto salvation for the work of sanctification in the believer.

Owen:
     The law guides, directs, commands, all things that are against the interest and rule of sin.  It judgeth and condemneth both the things that promote it and the persons that do them; it frightens and terrifies the consciences of those who are under its dominion.  But if you shall say unto it, "What then shall we do? this tyrant, this enemy, is too hard for us.  What aid and assistance against it will you afford unto us? what power will you communicate unto its destruction?"  Here the law is utterly silent, or says that nothing of this nature is committed unto it of God: nay, the strength it hath it gives unto sin for the condemnation of the sinner:  "The strength of sin is the law."  But the gospel, or the grace of it, is the means and instrument of God for the communication of internal spiritual strength unto believers.  By it do they receive supplies of the Spirit or aids of grace for the subduing of sin and the destruction of its dominion....
     Hereon then depends, in the first place, the assurance of the apostles's assertion, that "sin shall not have dominion over us," because we are "under grace."  We are in such a state as wherein we have supplies in readiness to defeat all the attempts of sin for rule and dominion in us.
     But some may say hereon, they greatly fear they are not in this state...
     In answer hereunto the things ensuing are proposed: -

1. Remember what hath been declared concerning the dominion of sin.  If it be not known what it is and wherein it doth consist...  A clear distinction between the rebellion of sin and the dominion of sin is a great advantage unto spiritual peace.
2. Consider the end for which aids of grace are granted and communicated by the gospel.  Now, this is not that sin may at once be utterly destroyed and consumed in us, that it should have no being, motion, or power in us any more.  This work is reserved for glory, in the full redemption of body and soul, which we here do by groan after.  But it is given unto us for this end, that sin may be so crucified and mortified in us, - that is, so gradually weakened and destroyed, - as that it shall not ruin spiritual life in us... although our conflict with sin doth continue, although we are perplexed by it, yet we are under grace, and sin shall have no more dominion over us.  This is enough for us, that sin shall be gradually destroyed, and we shall have sufficiency of grace on all occasions to prevent its ruling prevalency.
3. Live in the faith of this sacred truth, and ever keep alive in your souls expectation of supplies of grace suitable thereunto.  It is of the nature of true and saving faith, inseparable from it, to believe that the gospel is the way of God's administration of grace for the ruin of sin.  He that believes it not believes not the gospel itself, which is "the power of God unto salvation," Rom.1:16... This is the fundamental principle of the gospel state, that we live in expectation of continual communications of life, grace, and strength, from Jesus Christ, who is "our life," and from whose "fulness we receive, and grace for grace."... This faith, hope, and expectation, we are called unto by the gospel; and when they are not cherished, when they are not kept up unto a due exercise, all things will go backward in our spiritual condition.
4. ... Does [sin] take advantage from our darkness and confusion, under troubles, distresses, or temptations?  On these and the like occasions it is required that we make especial fervent application unto the Lord Christ for such supplies of grace as may be sufficient and efficacious to control the power of sin in them all.  This, under the consideration of his office and authority unto this end, his grace and readiness form special inducements, we are directed unto, Heb. 4:14-16.
5. ... we may be sure we shall not fail of divine assistance, according to the established rule of the administration of gospel of grace.

     ... the truth stands firm, that "sin shall not have dominion over us, for we are not under the law, but under grace;"... the law gives no liberty of any kind, it gendereth unto bondage, and so cannot free us from any dominion, - not that of sin, for this must be by liberty.  But this we have also by the gospel.  There is a twofold liberty: - 1. Of state and condition; 2. Of internal operation; and we have both by the gospel... 

     The first consists in our deliverance from the law and its curse, with all things which claim a right against us by virtue thereof; Satan, death, and hell... This liberty Christ proclaims in the gospel unto all that do believe, Isa.61:1.  Hereon they who hear and receive the joyful sound are discharged from all debts, bonds, accounts, rights, and titles, and are brought into a state of perfect freedom.  In this state sin can lay no claim to dominion over any one soul.  They are gone over into the kingdom of Christ, and out from the power of sin, Satan, and darkness.  Herein, indeed, lies the foundation of our assured freedom from the rule of sin.  It cannot make an incursion on the kingdom of Christ, so as to carry away any of its subjects into a state of sin and darkness again...

     2.  ... Again, there is an internal liberty, which is the freedom of the mind from the powerful inward chains of sin... Hereby is the power of sin in the soul destroyed.  And this also is given us in the gospel.  There is power administered in it to live unto God, and to walk in all his commandments; and this also gives evidence unto the truth of the apostle's assertion.

     Thirdly, The law doth not supply us with effectual motives and encouragements to endeavour the ruin of the dominion of sin in a way of duty; which must be done...  It works only by fear and dread, with threatenings and terrors... "Do this, and live," yet withal it discovers such an impossibility in our nature to comply with its commands...  Now, these things enervate, weaken, and discourage, the soul in its conflict against sin; they give it no life, activity, cheerfulness, or courage, in what is undertaken.

   ... But the law makes nothing perfect, nor are the motives it gives for the ruin of the interest of sin in us able to bear us out and carry us through that undertaking.    Fourthly; Christ is not in the law; he is not proposed in it, not communicated by it, - we are not made partakers of him thereby.  This is the work of grace, of the gospel.  In it is Christ revealed, by it he is proposed and exhibited unto us; thereby are we made partakers of him and all the benefits of his mediation.  And he it is alone who came to, and can, destroy this work of the devil.... This "the Son of God was manifested to destroy."  He alone ruins the kingdom of Satan, whose power is acted in the rule of sin.  Wherefore, hereunto our assurance of this comfortable truth is principally resolved.  And what Christ hath done, and doth, for this end, is a great part of the subject of gospel revelation.


Amen!