John Owen · 92 of 157

Sermon XVI. Luke xiii. 1–5. · Part 4

So far have we proceeded with our proposition, — namely, that sin abounds amongst us; that judgments are approaching; that God hath giver, us manifold warnings of their so doing.

IV. That which, in the next place, we are to speak unto is, “The equity of this divine constitution, — that, in the ordinary way of God’s rule and dispensation of his providence, repentance and reformation shall turn away impendent judgments, and procure unto a people a blessed deliverance; and nothing else shall do it:” “Except ye repent, ye shall perish.”

That upon repentance they shall be saved and delivered, is intended in the same rule. This is the unalterable law of divine Providence; this shall do it, and nothing else shall so do. The wisdom and power of men shall not do it; fasting and prayer, whilst we continue in our sins, shall not do it. Repentance alone is made the condition of deliverance in this state of things.

Upon this rule did God vindicate the equity of his ways against repining Israel, Ezek. xviii. 29–32: Can any thing be more just and equal? Ruin and utter desolation are ready to fall upon the whole people. This you have deserved by your iniquities and multiplied provocations. In strict justice, they ought immediately to come upon you. But “my ways are equal;” I will not deal with you in a way of strict justice; I will do it in equity, which is a meet temperature of justice and mercy. And this I make evident unto you herein, in that, whilst the execution of judgment is only threatened and suspended, if you make unto yourselves a new heart and a new spirit, in sincere repentance, — if you cast away all your transgressions by thorough reformation of your lives, — iniquity shall not be your ruin. What can be more just, righteous, and equal? Who can complain if, after all this, evil should overtake you, and you shall not escape? The same he pleads again, chap. xxxiii. 10, 11, as in many other places.

That this divine constitution (namely, that repentance and reformation shall save a church, people, or nation, in the state before described, and that nothing else shall do so, however men may please and pride themselves in their own imaginations) is equal, just, and good, — that it is meet it should be so, that it hath a condecency unto the divine excellencies, and the rule of righteousness in government, — is evident; for, —

First. The notion of this rule is inbred in mankind by nature, as was mentioned before. There is no man, unless he be atheistically profligate, but, when he apprehends that evil and ruin, especially as unto his life, is ready to overtake him, and seize upon him, but he reflects on his sins, and comes to some resolutions of forsaking them for the future, so he may be at present delivered from his deplorable condition. Now, all this ariseth from these indelible notions ingrafted on the minds of men:— that all evil of punishment is from God; that it is for sin; that there is no way to avoid it but by repentance and reformation. And those who will not improve this natural light with respect unto the public, will be found, as it were, whether they will or no, to comply with it when it comes to be their own case in particular. Herein lies a thousand testimonies unto the equity of this divine constitution.

Secondly. When this rule is complied withal, — when repentance and reformation do ensue upon divine warnings, whereby peace with God is in some measure attained, — it will give men trust and confidence in him, with expectation of divine relief in their distress; which is the most effectual means for men to be instrumental unto their own deliverance: and, on the other side, when it is neglected, when evil approaches, guilt and terror will haunt (the minds of men, and they shall not be able to entertain one thought of divine help; which will render them heartless, helpless, senseless, and betray them into cowardice and pusillanimity, however they may boast at present. If these two sorts are opposed, ten shall chase a hundred, and a hundred put a thousand to flight. And if any nation do openly refuse a compliance with this constitution, if God should send another to invade them, in a way of judgment, they would melt away before them as wax before the fire. When evils compass us about, and are ready to seize upon us, a reflection on the neglect of this rule will disturb our counsels, distract our thoughts, distress our minds, weaken our confidence in God, and dishearten the stoutest of the sons of men, giving them up a prey to their enemies.

Thirdly. This rule or constitution hath an impression of all divine excellencies upon it; namely, of the goodness, patience, wisdom, righteousness, and holiness of God.

If, when judgments are approaching and deserved, men could divert them by their wisdom, courage, or diligence, it would reflect dishonour on God in the government of the world. See Isa. xxii. 7–11. But in this way of the deliverance of any people, there is a salvo for the glory of all the divine excellencies, as is manifested unto all.

When, therefore, in this state, impendent judgments are not absolutely determined, yet so deserved as that, upon a supposition of continuance in those sins whereby they are deserved, the glory of divine justice cannot be vindicated in the absolute impunity; and whereas God hath now prepared all things, and made them ready for their execution, all means and instruments being girt unto the work, his sword is whetted, and his arrows are fixed in the bow, he will first give warning, then give space and time for repentance, and requires no more for the laying aside of all his preparations for destruction, — surely his ways are equal, kind, and full of mercy.

If men will look for, if they will expect deliverance, without a compliance with these good, holy, just, gracious, equal terms, they will find themselves, in the issue, wofully deceived. And if, after all this, we in this nation should be found in a neglect hereof, — if the nation should continue in its present frame, wherein, of all other means of safety, this seems to be least thought of or regarded, — what shall we plead for ourselves? who shall pity us in the day of distress? Most men now despise these things; but can their hearts endure, or can their hands be strong, in the day that the Lord shall deal with them? But, —

V. Whereas this way, this means of deliverance, is so just, so equal, so reasonable, manifesting itself to the consciences and reason of mankind, owned by the very heathens, and fully confirmed by divine revelation, our next inquiry must be, “Whence it is that there is such an unreadiness, such an unwillingness to comply with this duty as there is; that so many difficulties are esteemed to be in it, — so as that there is little hope it will be found among us in a prevalent degree?”

If men, especially such as are great, and esteem themselves to be wise, are told that this is the way to save and deliver the nation, they turn away in a wrath, as Naaman did when the prophet bid him wash and be clean, when he would have rather expected an injunction of some heroic exploits:— These are thoughts for weak and pusillanimous souls, who understand nothing of state affairs. But it will ere long appear who is wisest, — God or men. But a hard thing it is to prevail with any to think well of it, or to go about it, or to judge that it is the only balm for our wounds.

To find out the cause hereof, I shall briefly consider all sorts of persons who are concerned to plant this healing tree, whose root is repentance, and whose fruit is reformation of life. And they are of three sorts:— 1. Magistrates; 2. Ministers; 3. The people themselves.

Unless there be a concurrence of the endeavours of them all, in their several places and duties, there will be no such public work of repentance and reformation wrought as is suited unto the turning away of public calamities. But yet, though it be the express duty of them all, though it be their interest, though it cannot be omitted but at their utmost peril, as unto temporal and eternal events, yet it is a marvellous hard and difficult work to prevail with any of them to engage vigorously in it. Some do not think it necessary; — some, after conviction of its necessity, either know not how to go about it, or linger in its undertaking, or are quickly wearied; — some wish it were done, so as that they may not be at the trouble of it.

Let us consider them distinctly, —

First. As unto magistrates. When Jehoshaphat set himself to reform the church, or his kingdom, to escape the judgment that was denounced against them, he appointed for magistrates and judges men fearing God and hating covetousness. And his charge unto them was, “Let the fear of the Lord be upon you; take heed and do it. Thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart,” 2 Chron. xix. 7, 9. Without this there will be no public reformation; and therefore the first difficulty of it ariseth from this sort of persons, and that upon two accounts:—

1. That magistrates themselves do live in sin, and love it, and hate to be personally reformed; yea, take delight in them that openly live in sin also, — which is the height of wickedness, Rom. i. 32. When magistrates are profane swearers, or scoffers at the power of religion, or drunkards, or unclean persons, or covetous oppressors, a great obstruction must needs be laid in the way of public repentance and reformation; neither doth this difficulty at present arise merely from their personal sins and miscarriages, but also from the want of conviction, and a sense of their duty in their places, with the account which they must give thereof. For, —

2. They seem not to believe that the attempting of this work is any part of their duty, or that they are concerned therein. Let it, therefore, be never so reasonable, so equal, so important, so necessary unto the deliverance and salvation of any people, if those who should further it in the first place do obstruct and hinder it, it will be attended with difficulties. Ill examples and negligence have ruined this nation.

Wherefore, we may lay it down as an assured truth, which the text will confirm, —

That unless magistrates, who have the visible conduct of the people, are convinced that it is their duty to promote the work of repentance and reformation at this time, by their own example, and in the discharge of their offices, the case of this nation is deplorable, and not to be relieved but by sovereign grace and mercy. For what shall the people do, when they see their guides, unto whose pattern they conform themselves, utterly regardless of any such thing? This is one means of the difficulty which is found among us, of affecting the minds of men with this equal constitution.

Secondly. Those who are principally concerned herein are ministers, or those who have the administration of the word and ordinances of the gospel committed unto them. Unto these is this work given in charge in an especial manner. They have the principal means of repentance and reformation committed to their management. From them is the beginning and carrying on of this work expected and required. Hereof, as unto their sincerity and diligence, they must give an account at the last day. And if this spring be stopped, whence should the refreshing waters of repentance and reformation arise? But yet herein the principal difficulty of the whole work doth consist. For, —

1. Some there are, pretending unto this office, in whom lies no small part of the evil that is to be reformed; — persons who labour among the most forward to fill up the measure of the iniquities of this nation; such as whose ignorance, negligence, profaneness, and debauchery, are, in all their effects, transfused and communicated unto all that are about them. Shall we expect that such persons will be instrumental in the reforming of others, who hate to be reformed themselves? Jer. xxiii. 15. It was so of old. But, —

2. There are very few of this sort of persons who will be at the charge of carrying on this work. They may quickly find what it will cost them; for unless they are exemplary in it themselves, it is in vain once to attempt the pressing of it upon others. They cannot go about it without great retrenchings of that which they have esteemed their liberty in the course of their conversations. All compliance with unreformed persons, for secular ends; all conformity unto the course of the world, in jollities and pride of life; all ostentation of riches, wealth, and power; all self-seeking and self-pleasing; all lightness and carnal confidences, — must utterly be cast away. And not only so, but unless, by incessant prayers and supplications, with earnestness and perseverance, they labour for fresh anointings with the Spirit of grace in their own souls, that faith, and love, and zeal for God, and compassion for the souls of men, and readiness for the cross, may revive and flourish in them, — they will not be useful, nor instrumental in this work. And is it any wonder that the most of them think it better to suffer things to go on at the present rate, than to venture at that which will cost them so dear in its pursuit The truth is, I know very few, if any, who are meet and fit to engage in this work in a visible eminent manner; — those who have the best, almost the only, opportunities for it, seem to be asleep.

3. Besides the charge they must be at themselves, they perceive the opposition they shall meet withal from others. They find that they shall not only disoblige and provoke all sorts of persons, and lose many of their useful friends, but also expose themselves unto obloquy, scorn, contempt, and reproach of all sorts. He is a lost man in this world, who, without respect of persons, will engage seriously in this work; every day he shall find one or other displeased, if not provoked. This neither they nor their families can well bear withal. Indeed, the hardest and most difficult service that ever God called any of his ministers unto, excepting only Jesus Christ and his apostles, hath been in the endeavouring the reformation of backsliding or spiritually-decayed churches These are the two witnesses which, in all ages, have prophesied in sackcloth. Such was the ministry of Elijah, which brought him unto that conclusion, and an earnest longing to be delivered by death from his work and ministry, 1 Kings xix. 4. So was that of Jeremiah, in the like season, whereof he so complains, chap. xv. 10. John the Baptist, in the same work, lost first his liberty, then his life. And, in after ages, Chrysostom, for the same cause, was hated by the clergy, persecuted by the court, and at length driven into banishment, where he died. Most men care not how little a share they have in such a work as this, whose reward will reach them according to the proportion of their engagement in it. All churches, all persons almost, would willingly be let alone in the condition wherein they are; — they that would press them unto due reformation, ever were, and ever will be, looked on as their troublers.

Hence, then, it is that our wound is incurable:— Few of this sort, are convinced of the present necessity of this duty; they hope things are indifferently well with them and their flocks, — that they may endure their time well enough. Few are willing to undergo the charge and trouble of it, — to put all their present circumstances into disorder. Few have received an anointing for the work; many are able to dispute against any attempts of it; and not a few have expectations of strange deliverances without it. What is left us in this case shall afterward be declared.

Thirdly. It is difficult also on the account of the people that are to be reformed. It is hard to convince them of its necessity, — hard to persuade them to endeavour it, — hard to get them to persevere in attempts for it.

Some of the reasons hereof we may briefly consider; as, —

1. That self-justification and approbation of themselves which all sorts of persons, both by nature and by incurable prejudices, are inclined unto, lie at the bottom of this fatal negligence. When they see all things amiss, they will grant that there is some reformation necessary; but that it is so for others, and not for them. Those that are worse than they (as there are but few who do not think, on one pretence or other, that there are many worse than themselves), they suppose this duty is necessary unto, — but not unto them. And if there are none visibly so, yet they will make them, and judge them so to be. But whilst men have a form of godliness, though they deny the power thereof, they will justify themselves from all need of reformation. Churches will do so, and all sorts of professors of religion will do so, — especially if they have any peculiar notion or practice which they value themselves upon. So was it with the Jews of old, Jer. vii. 9, 10; and with the Pharisees in the days of our Saviour, John ix. 40. It is so at this day; and it is a rare thing to meet with any who will own themselves to stand in need of real laborious reformation.

Hence it is that no churches would ever reform themselves; which hath been the cause of all division and separation, whereby some have been saved from a general apostasy. They all approve themselves in their state and condition; which is come to that height in the papal church that they boast themselves infallible, and not capable of reformation in any thing. I pray God secure others from the like presumptions! It will be their ruin by whom they are entertained. Yet so it is at this day. Most churches think they need more revenues, more honour, more freedom from opposition, more submission of all men unto them; but they almost abhor the thought that they stand in need of any reformation.

2. The nature of the work itself renders it difficult; for it requires a general change of the course wherein men have been engaged; — a thing as difficult as to cause the streams of a mighty river to change their course and run backward. Vicious habits must be subdued, — inclinations riveted in the mind by long practice and custom be cast out, — ways of conversation promoted and strengthened by all sorts of circumstances changed; — which render the work unto some men impossible. So the prophet declares it, Jer. xiii. 23, “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.” Men cannot easily unlearn what they have been so taught or accustomed unto. The mighty power of God on the souls of men, both as unto individual persons and whole societies, is required unto this change. So it may be wrought, and not otherwise, Isa. xi. 6–9.

3. The advantage which many may make unto themselves by the present posture of things, and fear of alterations by reformation, is a mountain in the way, — a mighty obstacle against entertaining serious thoughts about it.

4. The Scripture most frequently casts the cause hereof on men’s security in their earthly enjoyments. This keeps them safe from hearing God’s calls, or taking notice of his warnings. And therefore it is laid down as the cause and constant forerunner of all desolating judgments. It is at large insisted upon by our Saviour himself, Matt. xxiv. 37–39; Luke xvii. 26–29.

Now, this security is like the disease in the body which is commonly called the scurvy; — it is not any single distemper or disease, but a complication or concurrence of many prevalent distempers. Security is not the name of any one vicious habit or inclination of the mind, but it is a concurrent complication of many; — spiritual stupidity and sloth, called a spirit of slumber, love of the world, carnal wisdom, groundless hopes of life, all proceeding from unbelief, do concur in its constitution. And if a practice in a course of sin have for some season ensued on these principles, whereby conscience comes to be seared, or is made senseless, the case of those in whom it is, is for the most part remediless. And not a few of this sort are amongst us.

And many other reasons there are rendering this work full of difficulty, though it be so necessary, so just and equal. As for those by whom all these things are despised, and even scoffed at, something shall be spoken afterward unto them, or concerning them.

But yet, this consideration ought not to deter any from endeavouring the discharge of their own duty herein. For, as we have seen it is indispensably necessary, that we and the nation may be saved from desolating judgments; so we shall see afterward how and by what means this difficulty may be surmounted, and those obstacles removed out of the way. However, happy will they be, be they never so few, never so poor, never so unknown to the world, whom God shall find so doing, when he ariseth out of his place to shake the earth terribly!

VI. I shall, therefore, in the next place, to bring all things nearer home, inquire, “What is the nature of that repentance and reformation which at this time God requires of us all, that we may not perish in his sore displeasure?”

After a devastation made of the treasure of the Roman empire by sundry tyrants successively, Vespasian coming to the government, acquainted the senate that there was need of so many millions of money, that the empire might stand; — not that it might flourish and grow vigorous, whereunto much more was required, but that it might be preserved from dissolution and ruin. And I shall propose, not what is requisite to render the church of God in this nation orderly, beautiful, and vigorous, but only what is necessary that it may stand and live, by a deliverance from desolating judgments. And, —

First. The repentance which, in any case, God requireth absolutely, is that which is internal and real, in sincere conversion unto himself, accompanied with fruits meet for such repentance. So is it declared, Ezek. xviii. 30, 31, “Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit, for why will ye die, O house of Israel?” A new heart and a new spirit, or real internal conversion unto God, by the grace of the covenant, is required in this repentance, as the renunciation and relinquishment of all iniquities must be the fruit of it. So also is it expressed, Isa. i. 16, 17. Internal purification of the heart, with the practice of universal obedience, and abstinence from all sin, is that which God requires.

This is that repentance which was the subject of the ministry of John the Baptist; on the neglect whereof he threatened the people with final excision; which, accordingly, not long after befell them, Matt. iii. 8–10. God doth not require a feigned repentance, or that which is merely outward and temporary. In this case, see Joel ii. 12, 13. But, —

Secondly. Where there is repentance and reformation that are real in the root or cause of them, — which is an effectual conviction of sin, and sense of ensuing, approaching judgments, giving testimony of sincerity in its fruits, by an abstinence from open provoking sins, and the performance of known duties (unto its sincerity in both which a sense and reverence of God is owned), — though it be not in many, in the most, it may be in few, absolutely sincere and holy, yet may it prevail to the turning away of threatened judgments, at least for a season.

These things, therefore, are required unto this repentance:—

1. A real conviction of sin in them that are called unto it, or do make profession of it. If this lie not in the foundation, no expression of repentance, no profession of reformation, is of any value in the sight of God; — yea, it is a mocking of him; which is the highest provocation. Men without this conviction may be driven to somewhat that looks like repentance and reformation, as the keeping of days of fasting or humiliation by outward force or compulsion of law; but there is nothing in what they do of what we inquire after. By such days and ways they shall never save the nation, Jer. iii. 10.

2. A real sense of God’s displeasure, and the approach of desolating judgments. It is not enough that we have a conviction and sense of our own sins, but we must have them also of the sins of the nation, whereby God is provoked to anger; and apprehensions of his displeasure are to influence our minds in all that we go about herein. Unless these abide and dwell in our minds, — unless they accompany us continually in all our ways and occasions, — rise and lie down with us, — we shall not cordially engage in this duty.

3. Real reformation, in an abstinence from all known sin, and the avowed fruits of a reformed conversation, are required hereunto, Matt. iii. 10.

4. That it be persisted in, Heb. vi. 1.

On these suppositions, that this repentance is useful unto the end proposed is made fully evident in the instances of Nineveh and of Ahab, 1 Kings xxi. 27–29. Ahab, in his repentance and humiliation, manifested a deep sense of the guilt of sin and divine displeasure. “Seest thou,” saith God to Elijah, “how he humbleth himself?” It might easily be known and taken notice of. There is a humiliation described by the prophet Isa. viii. 1–5, which God abhorreth, and which shall be profitable for nothing. Such have been the humiliations among us, for the most part. But although it be the duty of every man to endeavour that his repentance and reformation do consist in a sincere, internal, cordial conversion unto God, — which the divine calls do intend, — without which it will not be of advantage unto his own soul, as unto his eternal condition; yet as unto the turning away of temporal calamities, at least as to the suspension of them, such a public repentance and reformation as evidence themselves in their fruits to proceed from a real sense of sin and judgment, may be useful and prevalent. In brief, the repentance which God requireth with respect to his covenant, that the souls of men may be saved, unto the glory of his grace by Jesus Christ, — is internal, spiritual, supernatural, whereby the whole soul is renewed, changed, and turned unto himself. But as God is the supreme governor of the world, in temporal things, with respect unto the dispensation of his providence in mercies and judgments, there may be a repentance and reformation wherein his glory is vindicated, in a visible compliance with his calls and warnings, and an acknowledgment of him in his righteous judgments, which may be of use unto the end proposed. Besides, wherever there is a general reformation of life sincerely attempted, it is to be believed that in many it is spiritual and saving.

5. The repentance and reformation required must be suited unto the state and condition of those who are called thereunto. All are to consider what is amiss in them, as unto their own state and condition, Isa. lv. 7, “Let the wicked forsake his way, and the unrighteous man his thoughts;” — every one his own way and thoughts in their present condition.

Wherefore the persons intended in this call are of two sorts:—

(1.) Such as are wicked, as unto their state and condition, — persons unconverted, unregenerate, — not born of God; and, (2.) Such as are sincere believers, really converted unto God.

The call of God is unto both sorts, — repentance and reformation are required of them both; and they are so in a suitableness unto their different conditions.

In each of these sorts there are various degrees of sin and provocation. Some of the first sort are openly flagitious, — public, habitual sinners, — such as whose sins “go beforehand unto judgment,” as the apostle speaks, 1 Tim. v. 24; and some are more sober in their outward conversation. The call of God respects them in all their several degrees of sinning: “Let the wicked forsake his way, and the unrighteous man his thoughts;” — those which are his own, which are proper to him. None doubts, unless it be themselves, that the first sort ought to reform themselves; — the generality of men cry out against them, and fear that for their sins, especially if they be persons in high places, the judgments of God will come upon the land.