III.-Outward means and occasions of such thoughts of spiritual things as do not prove men to be spiritually minded-Preaching of the word-Exer- cise of gifts-Prayer-How we may know whether our thoughts of spi- ritual things in prayer are truly spiritual thoughts, proving us to be IV. Other evidences of thoughts about spiritual things arising from an inter- nal principle of grace, whereby they are an evidence of our being spiri- tually minded-The abounding of these thoughts, how far, and wherein, V.-The objects of spiritual thoughts, or what they are conversant about; evidencing them in whom they are to be spiritually minded-Rules directing unto steadiness in the contemplation of heavenly things- Motives to fix our thoughts with steadiness on them, . VI.-Directions unto the exercise of our thoughts on things above, things future, invisible, and eternal; on God himself; with the difficulties of it, and oppositions unto it, and the way of their removal-Right notions of VII.-Especial objects of spiritual thoughts on the glorious state of heaven, and what belongs thereunto-First, of Christ himself-Thoughts of heavenly glory in opposition unto thoughts of eternal misery-The use of such thoughts-Advantage in sufferings, VIII.-Spiritual thoughts of God himself—The opposition unto them and neglect of them, with their causes and the way of their prevalency-Predomi- nant corruptions expelling due thoughts of God, how to be discovered, etc-Thoughts of God, of what nature, and what they are to be accom- IX.-What of God or in God we are to think and meditate upon-His being- Reasons of it: oppositions to it; the way of their conquest-Thoughts of the omnipresence and omniscience of God peculiarly necessary-The reasons hereof-As also of his omnipotence-The use and benefit of such X.-Sundry things tendered unto such as complain that, they know not how, they are not able to abide in holy thoughts of God and spiritual or hea- venly things, for their relief, instruction, and direction-Rules concern- XI.-The seat of spiritual mindedness in the affections-The nature and use of them-The ways and means used by God himself to call the affections XII.-What is required in and unto our affections that they may be spiritual— A threefold work on the affections described, XIII.—The work of the renovation of our affections-How differenced from any other impression on or change wrought in them; and how it is evi- denced so to be-The first instance, in the universality accompanying of affections spiritually renewed-The order of the exercise of our affec- tions with respect unto their objects, XIV. The second difference between affections spiritually renewed and those which have been only changed by light and conviction-Grounds and reasons of men's delight in duties of divine worship, and of their dili- gence in their performance, whose minds are not spiritually renewed, XV.-Delight of believers in the holy institutions of divine worship-The grounds and reasons thereof-The evidence of being spiritually minded XVII. Decays in spiritual affections, with the causes and danger of them-Ad- vice unto them who are sensible of the evil of spiritual decays, XIX. [The true notion and consideration of spiritual and heavenly things], I. What sin is consistent with the state of grace, and what not--Sin's great design in all to obtain dominion: it hath it in unbelievers, and con- tends for it in believers-The ways by which it acts, . II. The inquiries for understanding the text proposed-The first spoken to, namely, What is the dominion of sin, which we are freed from and dis- III. The second inquiry spoken to, Whether sin hath dominion in us or not- In answer to which it is showed that some wear sin's livery, and they are the professed servants thereof-There are many in which the case is dubious, where sin's service is not so discernible-Several exceptions are put in against its dominion where it seems to prevail-Some certain signs of its dominion-Graces and duties to be exercised for its morti- IV.-Hardness of heart spoken to as an eminert sign of sin's dominion; and it is shown that it ought to be considered as total or partial, V. The third inquiry handled, namely, What is the assurance given us, and what are the grounds thereof, that sin shall not have dominion over us -The ground of this assurance is, that we are "not under the law, but under grace"-The force of this reason shown, namely, How the law doth not destroy the dominion of sin, and how grace dethrones sin THE NATURE OF APOSTASY FROM THE PROFESSION OF THE GOSPEL AND THE PUNISHMENT OF APOSTATES DECLARED, IN AN EXPOSITION OF HEB. VI. 4-6; WITH AN INQUIRY INTO THE CAUSES AND REASONS OF THE DECAY OF THE POWER OF RELIGION IN THE WORLD, OR THE PRESENT GENERAL DEFECTION FROM THE TRUTH, HOLINESS, AND WORSHIP OF THE GOSPEL; ALSO, OF THE PRONENESS OF CHURCHES It is not uncommon for Christians, in a desponding mood, to ascribe unusual degeneracy in morals and religion to their own age. The sudden change, however, from the strict decorum of the Commonwealth to the licence which marked the reign of Charles II. has often been the subject of speculation and inquiry. Mr Macaulay thus confirms our author's estimate of the rapid decline of morality at this time :-"A change still more important took place in the morals and manners of the community. Those passions and tastes which, under the rule of the Puritans, had been sternly repressed, and, if gratified at all, had been gratified by stealth, broke forth with ungovernable violence as soon as the check was withdrawn."-Hist. of Eng., vol. i. p. 179. The historian, dealing with the surface of affairs rather than with the springs of conduct, may account the vulgar theory of a reaction against enforced strictness sufficient to explain this sudden lowering of the moral tone of a community; and in regard to a portion of society the theory may be admitted to be correct. The causes of the change, however, must have lain deeper; the blighting influence extended even into Puritan circles, where the contamination of courtly vices could hardly reach, and where early training would countervail any cessation of restraint, and beyond Britain, into other countries, where a similar decline can be traced, for which it is impossible to account simply on the principle of a reaction. Puritan decorum might as well be said to have been a mere reaction against such irreligious frivolity as bore the stamp of royal sanction in the "Book of Sports." Besides, the austerity ascribed to the Puritans is absurdly exaggerated; many a glimpse we possess into their domestic life shows that in reality it was the chosen scene of every genial influence, and household affections never appeared to more advantage than in the families of the Henrys. Owen, with his usual wisdom, avoids the extreme generalization that would resolve the complex apostasy of his age into any one predominant cause, and reviews in succession various influences which conspired to produce the result deplored. His treatise will be found to be a successful treatment of a deeply interesting question; and it closes in a strain of solemn appeal, appropriate to a work written, according to its author, "amid prayers and tears.' It is in substance an expansion of his commentary on Heb. vi. 4-6; and his Exposition on this passage is accordingly brief and meagre, having been forestalled by the publication of this treatise. Doddridge seems to regard it as most replete with the characteristic excellencies of Owen. "Owen's style," he remarks, "resembles St Paul's. There is great zeal and much knowledge of human life discovered in all his works, especially in his book on Apostasy. The 'Means of Understanding the Mind of God' is one of his best." ANALYSIS. The basis of the discourse is Heb. vi. 4-6; and inquiry is made,-1. Into the connection of the words; 2. The persons spoken of; 3. The supposition implied respecting them; and, 4. The truth affirmed on that supposition, chap. I. A charge of partial, as distinguished from final and complete apostasy, is adduced against all the churches and nations of Christendom; the claim of the Church of Rome to be indefectible is refuted, II. I. Apostasy from the doctrines of the gospel is illustrated by facts in the history of the ancient church, and by the predictions of the apostles, who foretold,-1. That the teachers of the gospel would soon corrupt its simplicity, by an admixture of vain philosophy; 2. That heresies would arise, consisting of unintelligible vagaries, as Gnosticism, and affecting the person of Christ, as Arianism, or the grace of Christ, as Pelagianism; 3. That men would be impatient of sound doctrine; and, 4. That the mystery of iniquity would continue to be developed till it reached its consummation in the Papacy. Apostasy is traced in the decline of the zealous orthodoxy of the Reformation, the rise of Arminianism and Socinianism, and kindred errors, III. The causes of this declension from orthodoxy in Britain are enumerated:-1. Rooted enmity to spiritual things; 2. Spiritual ignorance on the part of men who possess some knowledge, and make a profession of the truth; 3. Pride of heart; 4. Careless security; 5. Love of the world; 6. The influence of Satan; and lastly, Judicial blindness, IV.-VI. Particular reasons are assigned for such defection from the truth:-ignorance of the necessity for the mediation of Christ, want of spiritual views of the excellency of Christ in his person and offices, inexperience of the efficacy of the Spirit, ignorance of the righteousness of God, reluctance to admit the sovereignty of God, and an incapacity to discern the self-evidencing power of the Word, vII. II. Apostasy from the holiness of the gospel is next considered theoretically, in reference,-1. To the morals of Romanism, defective because inconsistent with spiritual freedom founded on human rules and systems, capable of being observed without faith in Christ, and pervaded by the vitiating principle of merit and supererogation; 2. To those who confine the whole of obedience to morality; and 3. To those who pretend to perfection in this life. The causes of this kind of apostasy are mentioned, vIII. Practical apostasy into open profanity and vice is traced to defects in the public teachers of religion; the false appropriation of names and titles, as when men living in sin claim to be "The Church;" evil example in high places; the influence of persecution; want of due watchfulness against national vices; ignorance of the spiritual beauty of religion; the operations of Satan; and the scandal created by the strictest professors of religion through their divisions and inactivity in good works and offices, IX., X. III. Apostasy from purity of worship is exhibited, in the neglect of what God has appointed, and by additions which he has not appointed, in the ordinances of the gospel, xI. The danger arising from the prevailing apostasy is declared, and directions are given in order to escape being involved in it, XII., XIII.— -ED. |