We have had access to a manuscript which belonged to Dr Owen’s friend, Sir John Hartopp, and which contains a large portion of this treatise. It serves to show how - many obscure passages in the writings of Owen might have been elucidated and rendered perfectly clear, if the same advantage had been enjoyed in the preparation of his other works for this edition. The following are some instances of important corrections made on the text, as it stood in all previous editions, by the aid of this manuscript. On its
authority we have altered “disavow” into “avow;’’ “it is that act by which the mind loads itself,” into “it is that art by which the mind leads itself;” ‘‘mind” into “ wind;” “sin hath not the dominion,” into “sin hath the dominion,” the sense of the
passage, as is evident from the context, having been spoiled by the insertion of the negative; “ invisible’ into “irresistible;” “affairs” into “ affections,” ete.
ANALYSIS.
The treatise is founded on Rom. vi. 14, and three facts are presupposed in the dis- cussion that follows :—that sin dwells in believers; seeks to renew its dominion over them; and endeavours to accomplish this object by deceit and force, chap. 1.
Three leading inquiries are proposed :—I. Into the nature of this dominion; I. The evidence by which we ascertain whether it exists in us; and III. The reason or ground of the assurance that it shall not have dominion over believers.
I. As to the nature of this dgminion,—1. It is evil and perverse, (1.) as usurped, and (2.) as exercised to evil ends. 2. It implies no force contrary to the human will. 3. It implies that the soul is not under the influence of grace to any extent; and, 4. that it is sensible of the power of sin, 1.
II. As to the evidences of this dominion,—1. Some features of character are specified which, though seemingly, are not really inconsistent with the dominion of sin. 2. Cer- tain things are mentioned which leave the case doubtful; as when sin takes hold of the imagination. when it prevails in the affections, when there is a neglect of the means by which it is mortified, when a reservation is made in favour of any known sin, and when hardness of heart is manifested, rm. Hardness of heart is specially considered, and dis- tinguished into natural, judicial, and partial or comparative; under the head of partial hardness, there are mentioned,—(1.) Symptoms which, however evil in themselves, are not inconsistent with the existence of grace in the heart; and (2.) Symptoms which are hardly compatible with the reign of grace. And, 8. Incontestable evidences that sin has dominion over the soul are briefly mentioned, tv.
III. The reason of the assurance that sin shall have no more dominion over believers is, that they are “not under the law, but under grace;” because,—-whereas, 1. the law gives no strength against sin, 2. confers no spiritual liberty, and, 8. supplies no motives to destroy the power of sin, and, 4. whereas Christ is not in the law,—grace imparts these blessings, and thus enables us to subdue sin, v. Two practical observa- tions are enforced,—1. The privilege of deliverance from the dominion of sin; and, 2, The importance of securing ourselves against the dominion of sin, and not suffering it to remain long doubtful whether or not we are under it, vi.—Ep.
TO THE SERIOUS READER.
One of the great gospel inquiries that a Christian ought to be most critical and curious in resolving to himself, upon the most impartial examination of his own heart, concerning his spiritual state and standing in grace, is, whether he be in the faith or no: which doubt can be resolved but two ways ;—either by faith itself closing with its true objects as offered in the gospel in its direct act (and so it evidenceth itself, being the evidence of things not seen, as all the natural senses evidence themselves by their own acts upon their proper objects,—for he that sees the sun hath argument enough to himself that he is not blind, but hath a seeing eye, and faith, therefore, is frequently represented to us by seeing, as John vi. 40, and elsewhere ;—which evidence is according to the degrees of faith, weaker or stronger, and hence carries lesser or greater assurances with it; but such as are of the highest and best nature, giving the greatest glory to the grace and truth of God, and the firmest stay to the soul in the greatest storms of temp- tation, being as an anchor fastened within the veil, sure and steadfast), or else additionally, that our joy may be full, and for farther confirmation, especially in such cases wherein our faith seems to fail us, and we are like Thomas, God hath, out of his abundant grace in the gospel, provided arguments for us to raise from spiritual sense to judge of our stateand standing by. But this requires the teach- ings of the Spirit, and thence a spirit of discerning, experience of, and insight into, our own hearts and ways, with senses exercised by reason of use, that these grounds and arguments may be matter of comfort and establishment unto us.
I call these latter evidences subordinate ones, and additional to that of faith, [and they are] of great use by way of establishment and confirmation unto be- lievers, provided they be not abused to sole resting and reliance upon them, to the great prejudice of our life of faith: for we live by faith (so must all repenting sinners when they have attained to the highest pitch of holiness in this life), and not by sense, no, not even spiritual sense; it is a good handmaid to faith, but no good mistress to it.