John Owen · 91 of 157

Sermon XVI. Luke xiii. 1–5. · Part 3

But it may be said, If their destruction was so absolutely determined that it was impossible it should be either longer suspended or diverted, unto what end did God grant them a day — such a day of grace and patience — which they could not make use of? I answer, He did it for the manifestation of the glory of his grace, righteousness, and severity; and that these two ways:—

(1.) In the calling, conversion, and gathering of his elect out of the perishing multitude of them that were hardened. During the continuance of that day of grace and patience among them, for about the space of forty years, all the elect of that generation were converted to God, and delivered from the curse that came upon the church and nation. For although I will not say but some of them might suffer, yea, fall, in the outward public calamities of that season; yet they were all delivered from the wrath of God in them, and saved eternally.

Hereof the apostle gives an account, Rom. xi. 5–10. It is therefore, in a time of great provocations, no certain evidence that inevitable public judgments are not approaching, because the word and other means of grace are effectual to the conversion of some amongst us; for God may hereby be gathering of his own unto himself, that way may be made for the pouring out of his indignation on them that are hardened.

(2.) He did it that it might be an aggravation of their sin, and a space to fill up the measure of their iniquity; to the glory of his severity in their destruction, — “Towards them that fell, severity.” They had time to contract all the guilt mentioned by the apostle, 1 Thess. ii. 14–16; and were brought into the state and condition described by the same apostle, Heb. x. 26–30. See Isa. vi. 10–12.

Of this judgment and destruction, that of the old world was a precedent and token, which was despised by those obdurate sinners, 2 Pet. iii. 5–7.

3. The third instance of a judgment of this nature, which is yet to come, is in the destruction of Antichrist, and the idolatrous kingdom of the great adulteress and the persecuting beast. With respect hereunto, also, God will not repent, nor shall men do so; so that it is inevitable. So is it declared, Rev. xviii. 8. This God hath determined, and it shall be accomplished in its appointed season; “for strong is the Lord God who judgeth” them, and none shall deliver them out of his hand, because of the improbability of it, because of the great power of Babylon in itself, and in its allies, the kings and merchants of the earth. The omnipotency of God is engaged to secure the church of its destruction; “strong is the Lord God who judgeth her.” She also hath her day, wherein she will not, wherein she shall not, repent. When God begins to execute his plagues against her, none that belong unto her will repent of any of their abominations, Rev. ix. 20, 21, xvi. 9, 11. Yet is there a day of patience continued unto this idolatrous, persecuting church; — partly that they may “fill up the measure of their iniquities;” and partly that God may, by the word and means of grace, gather out all his people from amongst them, according unto his call, Rev. xviii. 4. And our slowness in coming forth from them is probably one means of prolonging the day of her desolation. And now the Lord Jesus Christ seems to say unto his people what the angel said unto Lot, when he led him out of Sodom, Make haste to escape, for I cannot do any thing until you are escaped, Gen. xix. 22. And I hope the time is approaching wherein he will deal with his people as the angel dealt with Lot, verse 16. They are apt to linger, and know not how to leave the outward accommodation of the Babylonish state, nor clear themselves of innumerable prejudices received therein; but he, being merciful unto them, will at length lay hold on them by the word of his power, and take them out of the city in a complete relinquishment of that cursed state.

Now, unto this sort of judgments there are two things concurring:—

1. That there is a determinate decree concerning them.

2. That there is a judicial obduration upon the people whom they are determined against, accompanying them; that no calls to repentance or reformation shall be complied withal so as to divert them. I am satisfied, upon such evidence as I shall give afterward, that this is not the condition of England; howbeit we have cause enough to tremble at the severest of divine judgments.

Secondly. The second sort of judgments are such as are deservedly threatened and determined, yet so as that no judicial hardness doth go along with them, to make utterly void the preceding day of grace and patience, and all reformation impossible.

They cannot, they shall not, be utterly removed, by a total deliverance from them; but yet they may have many alleviations and mitigations, and be sanctified unto them whom they do befall. A full instance hereof we have in the Babylonish captivity, as an account is given us of it, 2 Kings xxiii. 25–27, “Like unto him was there no king before him, that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses: neither after him arose there any like him. Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem, which I have chosen, and the house of which I said, My name shall be there.”

God had decreed and determined to cast off Judah and Jerusalem for their sin, — to bring a wasting desolation upon them. When this judgment was approaching, Josiah endeavours a thorough reformation of all things in the land, religious, civil, and moral; yet would not God revoke his sentence of a great calamity on the whole nation. The secret reason hereof was, that the body of the people was hypocritical in that reformation, and quickly returned unto their former abominations, Jer. iii. 10, “Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord.” See chap. iv. 18. Howbeit, this reformation of Josiah was accepted with God, and had its influence into the mitigation or sanctification of the ensuing desolation.

And this sort of judgment is very different from that before insisted on. For, —

1. It is but partial; there is a remnant always left among a people, that shall escape it. So was there in those days; there was an escape of it, a remnant whom God delivered and preserved; — which were as a blessing in the cluster, on the account whereof the whole was not utterly destroyed. This the Scripture very much insists on, Isa. lxv. 6–8; Zech. xiii. 8, 9; Amos ix. 8, 9.

2. As it is not total, so it is not final. Even in the severity of his wrath, God designed the recovery of that people again in the appointed season, — giving promises thereof unto them that feared him. And so it came to pass, in the return of their captivity. See the history hereof, Jer. xxxi. 32. God may have, for our sins, determined a desolating calamity on this nation; yet if there be not a judiciary hardness upon us, it may only be partial, and recoverable; — not as it was with Israel, 1 Kings xiv. 10. See Jer. iv. 27, v. 18, xxx. to xxxii.

3. It was sanctified and blessed unto them who were upright and sincere, and who endeavoured the removal of it by reformation, though they suffered in the outward calamity. The good figs, or those typed by them, were carried into captivity; but the dealing of God with them therein was in mercy, Jer. xxiv. 6, 7, “I will,” saith God, “set mine eyes upon them for good: and I will build them, and not pull them down; and I will give them an heart to know me, that I am the Lord: and they shall be my people, and I will be their God.” Whatever was their outward condition, those internal, spiritual mercies and privileges made it sweet and useful unto them. The third part was brought through the fire, Zech. xiii. 8, 9.

4. God makes this sort of judgment a means fully to reclaim and reform them, as many of those who in general suffer under them. They are God’s furnace, but not to burn; — they purify and cleanse as silver is tried, and do not bum up as stubble is consumed. So was that church by their captivity purged from their idols forever. And many other differences of the like nature might be assigned.

And in the consideration of this sort of judgments lies our concernment. Who knows but that God, for our horrible neglect and contempt of the gospel, with all the cursed immoralities and abominations which have ensued thereon, and the cold, dead frame of professors under various means of instruction, hath determined to bring a wasting calamity on this nation, and that he will not turn away from the fierceness of his wrath, but it shall overtake us? If there be a judicial hardness upon the land, so as that there is no repentance, no reformation endeavoured in this day of patience and forbearance which we yet enjoy, our desolation will be total, unsanctified, irrevocable; and though another people may be raised up to profess the gospel in the land, yet shall we be unconcerned in the mercy. So hath it been before in this nation, and in all the Christian nations of Europe. Woe unto us, if we thus betray the land of our nativity, — if we thus give it up to be a hissing and astonishment! Hearken not unto vain words; this or that way we shall be delivered: it is the day of our trial, and who knows what will be the evening thereof? But, on the other hand, although a public calamity should be determined irrevocably against us, if we use the day of forbearance unto the ends of it, — in repentance and returning unto God, — we shall at length have all the advantages before mentioned. It will be but partial; it will be but for a time; it will be sanctified; — it will purify the church, and restore it unto a more glorious state than ever before.

Thirdly. There are judgments which are deserved and threatened, but not decreed and determined, which may be absolutely diverted and escaped. This sort of judgments is frequently mentioned in the Scripture; and so also are frequent deliverances from them, by the ways and means of God’s appointment.

And concerning them we may observe, —

1. That this threatening of approaching judgments, which yet may be averted, is a declaration of the ordinary rule of divine justice, according whereunto a nation or people, without an interposition of sovereign mercy, ought to be destroyed.

God doth not threaten, he doth not give warnings, signs, or indications of approaching judgments, but when they are deserved, and may righteously be executed; nor is there any known rule of the word to give an assurance of the contrary. All that can be said is, “Who knows but that the Lord may repent, and turn from the fierceness of his wrath?”

2. The threatening of them is an ordinance of God, to call us unto the use of such means as whereby they may be prevented.

He foretells our destruction, that we may not be destroyed; as it was in the case of Nineveh. And this is the only symptom whereby we find out and discern the nature of threatened impendent judgments. If the consideration of them be an ordinance of God, stirring us up to the diligent use of the means whereby they may be prevented, the design of God is to give in deliverance in the issue. If it doth not, they are inevitable. God holds the balance yet in his hand, and we know not which way we incline. The best prognostication we can take, is from the frame of our own hearts under the threatenings of them.

Here lies the trial of this poor land and nation at this day; judgment is deserved, judgment is threatened, judgment is approaching, — the clouds are the dust of his feet. If all sorts of men turn not to God by repentance, — if we are not humbled for our contempt of the gospel and outrage against it, — if we leave not our provoking sins, — evil will overtake us, and we shall not escape. And yet, on the other hand, by a due application unto him who holds the balance in his hand, mercy may glory against justice, and we may have deliverance.

Those great men who suppose all things pervious unto their wisdom, and conquerable by their industry, who have a thousand flattering contrivances for the safety of a nation, cannot more despise these things than I do all their counsels without them. And when they shall be at a loss, and shall find one disappointment following on the neck of another, those who attend unto the advice of God in this case shall find rest and peace in their own souls. And as for them who scoff at these things, and say, “Where is the promise of his coming?” — that is, in the way of judgment, — “for since the fathers fell asleep, all things continue as they were from the creation;” there needs no regard unto God in these things; trouble us not with the fooleries of your repentance and reformation; — God will “laugh at their calamity,” etc., Prov. i. 26, to the end.

This is the second thing we were to insist on, for the clearing and confirmation of the general proposition before laid down.

III. Our third inquiry is, “What evidences we have at present, or what warnings we have had, of approaching judgments?” for this also belongs unto the indispensable necessity of repentance and reformation, upon the approaching of troubles. And they are the ordinances of God unto that end; which when they are despised, desolating judgments will ensue.

And we may, unto this end, observe these things:—

First, Ordinarily, God doth not bring wasting, desolating judgments on any people, church, or nation, but that he gives them warnings of their approach.

I say, he doth not ordinarily do so; for he may, if he please, surprise a wicked, provoking generation of men with the most dreadful destructions; as he did Sodom and Gomorrah of old. And very many daily are so surprised, as unto their own apprehensions; though, really, God had given them signs of what was coming upon them, but they regarded them not, and so perished as in a moment. But ordinarily, before he executes great and severe judgments, he gives such indications, signs, and warnings of their coming, as that men should be forced to take notice of them, unless they be absolutely hardened and blinded. So he dealt with the old world, in the building of the ark, and the ministry of Noah; so he dealt with the church under the Old Testament, in and by the ministry of the prophets, — see Amos iii. 6–8; and so he hath done with all others, who have had any knowledge of him or of his ways. They that are wise may discern these things, Hos. xiv. 9; Matt. xvi. 3; Mic. vi. 9; Dan. xii. 10. And in all heathen stories of the times that passed over them, we find remarks of strange indications of approaching desolations. And he doth it for two ends:—

1. For the satisfaction of his own goodness and love to mankind in the exercise of patience and forbearance unto the utmost, Hos. vi. 4; as also for the manifestation of the glory of his justice, when he comes to execute the severity of his wrath. When men are surprised with public calamities, they shall not be able to say, Would none tell us of their approach? would none give us warning of them? — had we been told of the terror of the Lord in his judgments, we would have turned from our iniquities, that we might have escaped. In this case, it is usual with God in the Scripture to call heaven and earth to witness against men, that he did warn them, by various means, of what would befall them in the end. This is our principal reason why this weak but sincere “Testimony for God” is published. And this shall be an aggravation of their misery in the day of their distress, when they shall seriously reflect upon themselves as unto their folly, guilt, and obstinacy, in despising the warnings which they had received; — which is a great part of the punishment of the damned in hell, Ezek. xxxix. 23, 24.

2. God doth it for the end under consideration; namely, that they may be a means to call a poor guilty people unto that repentance and reformation whereby impendent judgments may be diverted.

Secondly. There are five ways whereby God giveth warning of the approach of desolating judgments when a land is full of sin:—

1. He doth it by lesser previous judgments and severities. So was it in the instances in the text. The destruction of some by the sword and the fall of a tower, was a warning to the whole nation of the approach of a public calamity, unless they repented. As particular instances are given us hereof in the Scripture, so we have a general account of this method of divine Providence, Amos vii. 1–9. First, God sent the judgment of the grasshoppers, which eat up all the grass of the land, and so occasioned a famine. This judgment being not improved unto repentance, he “called to contend by fire, which devoured the great deep, and did eat up a part,” or consumed their treasure, devouring a part of their substance. But when this also was neglected, then came the “plumb-line” of a levelling desolation.

2. He doth it by extraordinary and preternatural operations in the works of nature: such as are comets or blazing stars, fiery meteors, dreadful phantoms or appearances in the air, voices, predictions of uncertain original, mighty winds, earthquakes, stopping the course of rivers, and the like. An account of these things, as they were to foretell and fore-signify the fatal destruction of Jerusalem, is given us by our Saviour, Luke xxi. 25, 26. And the story of the event in Josephus is an admirable exposition of this prophecy of our blessed Saviour. See Rev. vi. 13, 14. The frame of nature is, as it were, cast into a trembling disorder upon the approaches of God in his wrath and fury, and puts itself forth in extraordinary signs of its astonishment; trembling for the inhabitants of the earth, and calling on them to repent, before the wrath of the Terrible One do seize upon them. So in the Scripture, the seas and rivers, mountains and hills, are represented as mourning, shaking, trembling at the presence of God, when he comes to execute his judgments. See Hab. iii. 6, 8, 10, “He drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow. Was the Lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea? The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high.”

The mountains, hills, seas, rivers bowed, trembled, and lifted up their hands, as crying for compassion. See Ps. xcvii. 2–6. By these signs and tokens in heaven and earth cloth God give warnings of his coming to judge the inhabitants of the earth. God doth not work these strange things in heaven above, and the earth beneath, that they should be gazed at only, and made a matter of talk; not that they should be subjects of some men’s curiosity, and of the scorn of others. There is a voice in them all, — a voice of God; and it will be to their hurt by whom it is not heard and understood.

3. He doth the same constantly, by the light of his word. The general rule of God’s ordinary dispensation of providence is fully laid down in the Scripture: “God hath magnified his word above all his name;” so as that no works of providence shall be unsuited to the rule of the word, much less contrary to it, or inconsistent with it. And if we were wise to make application of it unto present affairs and occasions, we should, in most instances, know in general what God is doing. Of old it was said, “Surely the Lord God will do nothing,” — that is, in the way of judgments, “but he revealeth his secret to his servants the prophets,” Amos iii. 7. What they had by immediate revelation, we may have, in a measure, by the rule of the word, and the declaration which God hath made therein how he will deal with a sinful, provoking people. So, having threatened various sorts of judgments, the prophet adds, “Seek ye out of the book of the Lord, and read: no one of these shall fail,” Isa. xxxiv. 16.

That this great means of divine warnings may be useful unto us, we are to consider, —

(1.) What are the stable rules given in the Scripture concerning sin, repentance, impenitence, and judgments. Such rules abound in it: and no dispensations of Providence shall interfere with them. God will not give such a temptation unto faith that any of his works should be contradictions unto his word. And if we will learn our present condition from these rules, it will be an antidote against security.

(2.) Consider the instances recorded therein of God’s dealings with sinful, provoking nations and churches. This God himself directed the people of old unto, when they boasted of their church privileges, sending them to Shiloh, which he had destroyed. And when we find a record in the book of God concerning his severity towards any nation in our circumstances, it is our duty to believe that he will deal so with us also in his time, unless we repent.

(3.) Always bear in mind our infallible guidance as unto God’s final dealing with impenitent sinners. This the whole Scripture constantly, equally, universally witnesses unto, that it shall be eternal destruction; and this will preserve us from distracting surprisals, when we find things fall out beyond our expectation in a way of severity.

(4.) Consider those signs, marks, and tokens of approaching judgments which are set up in the world; which whoso doth wisely consider, he will not fail in his prognostication of future events. Among these, abounding in sin with security, in such persons, nations, cities, and churches, as God is pleased by the gospel to take near unto himself in a peculiar manner, is the most eminent. For those signs are buoys, fixed to show where we shall certainly make shipwreck if we approach unto them. When these rules are observed, when they are diligently attended unto and complied withal, so as that we receive instruction from them, I shall say with some confidence, that every believer shall know what God is doing in a way of judgment, so far as is necessary unto his guidance in his own duty, wherein he shall find acceptance, and not provoke God in the neglect of it.

4. God hath appointed the ministry of the word unto the same end. The principal end of the ministry under the gospel is the dispensation of the word of reconciliation. But neither is yet this work of giving warning of approaching judgments exempted from that office and duty. Christ himself in his ministry preacheth here on this subject. They are watchmen and overseers; and their duty herein is graphically expressed, Ezek. xxxiii. 2–9. When God placeth any as a watchman for a people, one part of his duty is to look diligently after the approach of dangers and evils, — such, I mean, as come on the account of sin; and thereon to awaken and stir up the people to take care of themselves that they be not destroyed. The shepherd is not only to provide good pasture for his sheep, but to keep them from danger. The watchman “hearkened diligently with much heed, and he cried, A lion,” Isa. xxi. 7, 8. Having made a discovery of approaching danger, he cries out to the people, to warn them of it. But if the watchmen are slothful and sleepy; if they are dumb dogs, and cannot bark when evil cometh; if they are light and treacherous persons, blind guides that have no vision; if they also are under a spirit of slumber and security, so as that the people are not warned by them of their danger, — this is one of the most severe tokens of wrath approaching. It is a great warning, when God takes away the means of warning; — when he says unto a people, “I will warn you no more,” by giving them such watchmen as are neither faithful nor able to warn them, and by taking away those that are.

5. God gives warnings hereof, by bringing a people into such a posture, condition, and circumstances, as do in their own nature tend unto ruin. Such are cross interests among themselves, incurable divisions, contrary and unsteady counsels, weakness in spirit and courage, mutual distrusts, effeminacy through luxury, with one or other insuperable entanglement; which are the ways and means whereby nations precipitate themselves into a calamitous condition. In general, as unto this previous warning of approaching judgments, God threatens to send among a people who are tending towards ruin, a “moth,” and a “hornet.” The moth he threatens, Isa. li. 8; Hos. v. 12. Somewhat shall eat up and devour the strength and sinews of the counsels of a nation, as a moth devoureth a garment. Whilst it lies still, it seems, it may be, to be sound and firm; — hold it up to the light, and it appears full of holes, and is easily torn with the finger. So is it with a nation; — whatever outward peace it seems to enjoy, when it is decayed in the wisdom and strength of its counsels, it is easily torn in pieces. And in like manner he sends the hornet unto the same end, Exod. xxiii. 28; Deut. vii. 20; — that is, that which shall vex, disquiet, and torment them, that they shall be ready every one to strike himself, or the next that he meeteth withal. And many of these hornets are at present among us.

These are some of the ways whereby God warneth a people, church, or nation, of approaching judgments.

It concerneth us, now, to inquire how it is, how it hath been with us, with reference hereunto. And I say, —

1. It is not necessary that God should use all these ways of warning of a sinful people of approaching desolations, if not prevented by repentance. It is enough, unto the ends of this dispensation of divine wisdom and goodness, if he make use of some of them, or of any one of them in an eminent manner. Wherefore, if any of them have been wanting among us, yet if we have had others of them, it is sufficient to render us inexcusable if we repent not. But, —

2. The truth is, we have, upon the matter, had them all, and they have abounded amongst us.

We have had the previous judgments of plague, fire, and war.

Some may say they were desolating judgments themselves; and so indeed they were. But whereas sin still aboundeth, and no reformation ensued upon them in any places, among any sort of persons, they were but warnings of what is yet to come, if not prevented; and their language is, “Except ye repent, ye shall all likewise perish.”

We have had a multiplication of signs, in the heaven above, and in the earth beneath; such as all mankind have ever esteemed forerunners of public calamities; and the more they are despised, the louder is their voice to the same purpose. God hath continued hitherto his word amongst us, wherein the ordinary rule of his providence in these things is openly declared. And if those unto whom the declaration of the word of God, in the dispensation of it, is committed, have not faithfully warned the people of their danger, their blood may be found at their door. Herein, at present, lies our greatest strait. The efficacy of all other calls of God unto repentance depends much on the application of them unto the souls and consciences of men in the preaching of the word. But whilst by some this work is despised, at least counted unnecessary, by some it is neglected utterly; and others, by reason of their private capacities, whereby they are disenabled to speak unto magistrates, cities, or the community of the people, think not themselves concerned therein, [and] it is almost wholly laid aside. For what, will some say, doth this speaking unto a few in a retirement signify, as unto a general reformation of the people of the land? But whereas we have all sinned in our measures, — churches, and all sorts of more strict professors of religion, — it is every one’s duty to be pressing these warnings of God within his own bounds and precincts. And if each of us should prevail but with one to return effectually to God, it will be accepted with him, who, in such a season, seeks for a man to stand in the gap, to turn away his wrath, and will save a city for the sake of ten, if they be found therein. Let us not pretend that the repentance and reformation called for respect the public enormous sins of the nation, in atheism, profaneness, sensuality, luxury, pride, oppression, hatred of the truth, contempt of the ministry of the gospel, and the like. They do so, indeed, but not only; — they respect also the decays in faith, love, zeal, with love of the world, conformity unto it, lukewarmness, that are found amongst the most eminent professors of religion. This is our present wound; here lies our weakness, — namely, in the want of a quick, active, zealous ministry, to call and stir up magistrates and people to effectual repentance, and turning to God. Unless this be given unto us, I fear we cannot be saved. If it be otherwise, — if we have a ministry that really do attend unto their duty in this matter, — I beg their pardon for other apprehensions: but then I shall think it the most pregnant sign of approaching destruction; seeing it is apparent unto all that their endeavours have neither fruit nor success.