(3.) Weariness in, and of, spiritual duties abates their tendency unto the improvement of life and peace in us. This evil ariseth from the same cause with that of distraction before mentioned; and it is ofttimes increased by the weakness and indispositions of the flesh, or of the outward man. Sometimes the spirit is willing, but through the weakness of the flesh it is disappointed. The principal cure hereof lies in that delight which spiritual mindedness gives unto the soul in spiritual things; for where there is a constant delight in any
CHAP. XXI.] SPIRITUAL MINDEDNESS LIFE AND PEACE. 497
thing, there will be no weariness, at least not such as shall hinder any one from cleaving firmly unto the things wherein he doth delight. _ Whilst, therefore, we are exercised in a delight in spiritual things, _ Weariness cannot prevalently assault the mind. And it is the only relief against that weariness which proceeds from the indispositions of the outward man; for as it will preserve the mind from attending too much unto their solicitations, crying, “Spare thyself,” by filling and possessing the thoughts with other things, so it will offer a holy violence unto the complaints of the flesh, silencing them with a sense of and delight in holy duties.
(4.) The unreadiness of grace for its due and proper exercise is another thing which defeats us of the benefit of holy duties. The seasons of them are come, sense of duty carries men unto an attend- ance unto them and the performance of them; but when they should enter upon them, those graces of faith, love, fear, and delight, wherein © the soul and being of them do consist, are out of the way, unready for a due exercise, so as that men take up and satisfy themselves with the mere outward performance of them. The heart and mind have been taken up with other things; due preparation hath been wanting; men come unto them with reeking thoughts of earthly occasions; and it is no easy matter in, or immediately out of, such a frame, to stir up grace unto a due exercise. But herein lieth the very life of being spiritually minded: The nature of it consists m the keeping and preserving all grace in a readiness for its exercise as our occasions require. And this is an effectual way whereby this grace comes to be “life and peace;” for they cannot be attained, they cannot be preserved, without such a constancy and spirituality in all holy duties as we shall never arrive at unless we are spiritually minded.
Lastly, This frame of mind brings the soul unto and keeps it at its nearest approaches unto heaven and blessedness, wherein lie the eternal springs of life and peace. According unto the degrees of this grace in us, such are those of our approaches unto God. Near- ness unto him gives us our initial conformity unto him, by the re- novation of his image in us, as our presence with him will give us perfection therein; for when we see him, we shall be like unto him. He therefore alone, as he is in Christ, being the fountain of life and peace, by our drawing nigh unto him and by our likeness of him will they thrive and flourish in our souls.
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A TREATISE
oF
THE DOMINION OF SIN AND GRACE;
WHEREIN SIN’S REIGN IS DISCOVERED, IN WHOM IT IS, AND IN WHOM IT IS NOT; HOW THE LAW SUPPORTS IT; HOW GRACE DELIVERS FROM IT, BY SETTING UP ITS DOMINION IN THE HEART,
For sin shall not have dominion over you: for ye are not under the law, but under grace.—Rom. vi. 14,
BY THE LATE PIOUS AND LEARNED MINISTER OF THE GOSPEL,
JOHN OWEN, D.D.
LONDON: 1688.
PREFATORY NOTE.
Iv appears that the following treatise was published by the widow of Owen, five years after his death; and we learn, from the preface which Isaac Chauncy prefixed to it, that the author had left it ready for the press. The most important part of it relates to the evidence by which we ascertain whether or not sin holds dominion over the heart. In the description and sifting of this evidence, the author manifests all his singular powers of spiritual analysis and discrimination.