John Owen · 93 of 157

Sermon XVI. Luke xiii. 1–5. · Part 5

But if those of the other sort also, who are apt to justify themselves because they run not out unto the same excess of riot with them, do not apply themselves unto the repentance and reformation which are proper unto their state and condition, the will of God is not answered in his warnings. Yet it is the impenitency of this sort of men that is the most dangerous symptom at this day in the nation. Their unshaken security keeps all that truly fear God in a trembling posture.

Thirdly. It is so with churches peculiarly reformed, and true believers in them; as also all other true believers who walk more at large. They also are called unto repentance and reformation, and that according to their state and their respective degrees therein; for some are more guilty than others in decays of faith, love, zeal, holiness, and fruitfulness in obedience, with conformity to the world. And if there should be a public reformation in the nation as to outward provoking sins, yet if these of this sort do not reform themselves, according as their condition doth require, the desired deliverance would scarcely be obtained. And woe be to such persons, if, through their neglect of their duty, the whole nation should be exposed to ruin! Wherefore, —

Fourthly. The reformation called for, as the condition of escaping of impendent judgments, must be universal, — at least general, — amongst all sorts and degrees, all orders and estates of men. All sorts have sinned, all sorts are threatened; and therefore repentance is required of all, if we would not perish. It is so of magistrates and ministers, of nobles and common people, in city and country; and that to be evidenced by its fruits, so as that it may be said of us, See you not how they humble themselves?

But if this be so, some may be apt to say, It seems, if all do not set their hearts and hands unto this work, if all sorts do not engage in it, there is no good effect to be hoped or looked for; but when shall we see any such thing? when shall we see the generality of all sorts of men in this nation cordially to go about this work of repentance and reformation? — as good, therefore, let it alone as go about to attempt it.

I answer, — 1. If you can be content to perish with the impenitent and unreformed, you may choose to do as they do. If you would avoid their punishment, you must avoid their sin, especially their refusal to turn on the call of God.

2. Some must begin this work, and be exemplary unto others; — and blessed are they of the Lord who shall receive the grace and honour so to do. Let us not, then, sit looking on others, to see what they will do, but immediately engage unto our own duty.

3. The duty herein of no one private person, much less of whole churches, shall be lost, though the nation should not be reformed in general. For, —

(1.) They shall deliver their own souls; and if they be not saved (as I believe they would be in an eminent manner) from somewhat of the outward part of a public calamity, yet they should be from all the wrath and displeasure of God in it.

(2.) A few — for aught I know, one man — may sometimes prevail with God for the suspending, at least, of judgments threatened unto a whole nation. And hereby, —

(3.) They shall give unto others a farther season of repentance, which God can bless and make effectual unto them. — There are, therefore, blessed encouragements unto all churches, unto all individual persons, to endeavour a compliance with the present calls of God, though the body of the people should not be gathered.

VII. Our next inquiry is, “Whence or from what causes such a reformation may be expected as may be useful unto the turning away of impendent judgments?” And these causes are either supreme or subordinate.

The supreme cause hereof must be the sovereign grace of God, in fresh effusions of his Spirit on the souls of men, to turn them unto himself. Without this, all other ways and means of attaining it will be in vain. This is everywhere in the Scripture attested unto as the only supreme, efficient cause of the conversion of men unto God. And unto that state are things come amongst us, that unless we are made partakers of it in a somewhat more than ordinary manner, our breaches cannot be healed. Whether we have grounds or no to expect any such thing, shall be afterward considered. At present there seems to be no other hopes of it, but only because it is a sovereign act of divine grace, which hath been exemplified in the church of old. There seems, indeed, rather, as yet, to be a withdrawing of the communications of the Holy Spirit in effectually prevalent grace on the part of God, and a contempt of them on the part of men; but sovereignty can conquer all obstacles. This way did God heal and recover his church of old, when all other means, all mercies, afflictions, and judgments, failed, Ezek. xxxvi. 22–28. And it may at present be for a lamentation, that this work of grace is so disregarded by the most, so despised by many, and so little cried for by the residue. But without it, in vain shall we use any other remedies; we shall not be healed. It is not the best projections of men for reformation by this or that order or state of things in church or state, that, without this, will be of advantage unto us.

The subordinate causes hereof must be the diligent discharge of their duty by magistrates and ministers.

I shall but name these things, that I give no place to complaints or indignation, though just, and almost necessary. And, —

First. As unto the furtherance of it by magistrates, it must consist in three things:—

1. By evidencing that the promotion of it is their interest. Unless it be understood so to be, whatever else they do in the countenance of it will be of no use nor advantage. For this is that which the generality will conform unto or comply withal. And if it be once understood that reformation is what they desire, what they design, what they place their chief interest in, — as it was with David, Hezekiah, Josiah, and others, — it will have an influence on the people, not inferior unto what the design of Jeroboam, in pursuit of his corrupt interest, had on the people of Israel to sin, All other means are dead, unless they are enlivened by an evidence of reality in the minds of magistrates, and a high concernment in the prosperity of their work Let them make what laws and orders they please, appoint what outward means they can devise, — unless it be made uncontrollably evident that it is their cordial design, and what they place their chief interest in, they will not be available. Add hereunto, —

2. The due execution of laws against flagitious immoralities. And, —

3. An encouraging example in their own persons; without which all things will grow worse and worse, whatever else be done. Men seem to be weary, in some measure, of the dismal effects of sin; but they seem not to be weary of sin. Unto this weariness they yet want motives, encouragements, and examples. And it is strange unto me, that, in all our fears and dangers, — in the divisions of our councils and confusions amongst all sorts of men, under a high profession of zeal for the Protestant religion in the nation, and the preservation of it, — that this only expedient for our relief and safety lies wholly neglected.

As unto ministers, the faithful discharge of their duty, in preaching, prayer, and example, is required hereunto. Should I stay to show the necessity hereof at this season; as also what is required thereunto, — what care, what diligence, what watchfulness, what compassion, what zeal, what exercise of all gospel grace, with the over-neglect of these things among many, — it would take up a volume, rather than become a place in this present inquiry.

But I proceed unto that which is more our immediate concernment. Wherefore, —

VIII. “What if all these means do fail? — what if all expectations from them be in vain? what is incumbent on them in particular who are really sensible of these things, — namely, of the abounding of provoking sins, and the near approach of deserved judgments?”

That which I design herein is, to give some directions as unto what frame of heart ought to be found in us, and the practice of what duties we ought to be found in at such a season as this is. It is no common, no easy thing, to wait for the Lord in the way of his judgments, Isa. xxvi. 8, 9. There is inward soul-work night and day, as well as outward duties, required unto it. That God may be glorified in a due manner, that we may be “found in peace,” whatever be the event of things, — that we may be useful unto others, and in all serve the will of God in our generation, — are all expected from us in a way of duty.

Unto this end, the ensuing directions may be made use of:—

First. Take heed of stout-heartedness, and a contempt or neglect thereby of divine warnings. There is a generation who, either really or in pretence, are bold, fearless, stout-hearted, regardless of these things; they seem to provoke and dare God to do his utmost, — all that he seems to threaten. So they speak, Isa. v. 19, “Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it.” Here is much talk, indeed, of the judgments of God, and of their near approach: When shall we see them? why do not they come? when shall he bring forth his work?

This hath been the great controversy between the church and the wicked world from the beginning of it. Those that truly feared God were always testifying that God would come, and take vengeance on them for their impieties and impenitency; but because these judgments were not speedily executed, the sinful world did always despise their warnings, and scoff at their message. So Enoch, the seventh from Adam, he preached and prophesied of these things, — namely, of the coming of God to take vengeance on ungodly men, Jude 14, 15. And this message was scoffed at, as is evident, because no reformation ensued thereon, until the flood took them all away. So was it with Noah and his preaching; and so it hath been with all that fear God, in their several generations. And this was one especial thing that the pagans laughed and mocked at the primitive Christians about, — as is plain in Lucian’s “Philopatris.” So the apostle Peter gives us an account both of what was past, and what would afterward come to pass, 2 Pet. iii. 3 unto the end.

And such as these abound amongst us. All the warnings of God have been turned into ridicule, previous judgments despised, and sin itself made a scoff of. But, of all others, God most abhorreth this sort of men. They are said to be “far from righteousness,” Isa. xlvi. 12. Unto such he speaks in his wrath, “Hear, ye despisers; wonder, and perish.” Yea, the Scripture is full with the severest threatenings against this sort of men; nor shall any, in the appointed season, drink deeper of the cup of God’s indignation. See Isa. xxviii. 14, 15; Deut. xxix. 19, 20. Such secure despisers, such scoffers at approaching judgments, such deriders of the signs and tokens of them, God will deal withal. And some there are who, — it may be, not from the same spirit of open profaneness, but out of prejudices, corrupt arguings, pretended observations of things past, disbelief of all they do not feel, and such like effects of long security, — do utterly scorn and scoff at all these things They account it a matter of weakness, pusillanimity, or superstition, to concern themselves in these warnings of Providence, or the explication of them by the word. But their judgment sleepeth not. And it may be observed, and will be found true, that when judgments do really approach, of all sorts of men they are the most cowardly, distracted, fearful, and void of counsel. For when God begins to deal with them, their hearts cannot endure, nor their hands be strong. He smites through their loins, and filleth them with a spirit of horror and fear, that they shall tremble like the leaves of the forest. In that day you may say unto them, as Zebul did to boasting Gaal, upon the approach of Abimelech, his enemy, “Where is now thy mouth wherewith thou saidst, Who is Abimelech?” Where is now your mouth and your vauntings with respect unto these judgments of God? So Micaiah the prophet told Zedekiah the false prophet, in his boasting and confidence of success, 1 Kings xxii. 25, With all thy confidence and boasting, thou shalt be one of the first that shall endeavour to fly and hide thyself. Yea, this sort of persons are commonly the most ridiculous and contemptible, when real danger overtakes them, of any sort of men in the world.

That which God requires of us, in such a season, is called in Scripture “trembling:” “They that tremble at my word.” This he regards, this he accepts, this he approveth of, Isa. lxvi. 2, 5; Jer. v. 22. It is not a weakening, an astonishing, heartless consternation of spirit that is intended; — not such a dread and terror as should obstruct us in the cheerful performance of duty, and preparation to comply with the will of God; such is that mentioned, Deut. xxviii. 66, 67, — which is the most severe of judgments: but it is an awful reverence of the greatness and holiness of God, in the way of his judgments, casting out all carnal security, self-confidence, and contempt of divine warnings, so bringing the soul into a submissive compliance with the will of God in all things. But look well, in the first place, that this evil, on no pretences, do make any approach unto you.

If one evil seems to be diverted, do not say, with Agag, “Surely the bitterness of death is past” (which will prove an entrance into this evil frame), and so grow regardless of your duty. God expects other things from you. “The lion,” saith he, “hath roared, who will not fear?” Amos iii. 8. There is the voice of a lion roaring for his prey in the present divine warnings: take heed that you despise not that which, when it comes to pass, you can neither abide nor avoid.

Secondly. Take heed of a frame of heart that is regardless of these things. We have a sort of men who, although they will not (they dare not) openly, as others, despise divine warnings, yet they see all things in such a light as suffers them not to take notice of any concernment of their own in them, Ps. xxviii. 5; Jer. xxxvi. 24. The land is filled with sin; — it is true, but they are the sins of other men, not theirs. There are tokens and signs of God’s displeasure, in heaven above, and the earth beneath; — but men are not agreed whether these things be of any signification or no: some say Yea, and some Nay; but they are new and strange, and so are meet to be the subject of discourse. Previous judgments have been upon us; — they are but such accidents as fall out frequently in the world. But the divisions among ourselves, and contrivances of our adversaries, seem to threaten ruin to the nation; — it may be so, but these things belong unto our rulers; and men are divided about this also: some say one thing, and some another; some say there was a plot, and some say there was none. In the meantime they are filled with their own occasions, and will not be diverted from them unto any serious regard of God in his present dispensations; like the “wild ass in her occasion, who can turn her away?” Jer. ii. 24. Of this frame the prophet complains, as that which God will surely avenge, Isa. xxvi. 11, “Lord, when thy hand is lifted up, they will not see; but they shall see and be ashamed, for their envy at the people; yea, the fire of thine enemies shall devour them.”

Others look on all things in another light, and under another notion; for whereas it is part of our sin and punishment in this nation, an evident fruit of the evil of our ways, that we are divided into designing parties, the one seeking the ruin of the other, they consider all providences as relating unto such differences. This gives them a zealous concernment in them, and continued talk about them; but the will, work, and design of God in them, are not laid to heart.

Some are so well pleased with their present advantages, in promotions, dignities, and wealth, as their interest, that they cannot endure to think of these things. Whatever warnings are portended of approaching judgments, they look on them as the threatenings of such as have ill-will against them, and would have these things to portend their trouble. Guilt makes them fearful and sensible, and they think it best to hide those things from themselves, which, if they are so, they cannot remedy.

To free us from this miscarriage also, this unanswerableness unto the mind of God in his present dispensation, we may consider, —

1. That a deep consideration of, and inquiry into, the mind of God in such a season as we have described, is required of us in a way of duty. It is our sin to neglect it, and that attended with many aggravations. It is not a thing that we may attend unto or omit, as it seems convenient; but it is required as a duty of us, without which we cannot glorify God in a due manner.

He that is not daily exercised with prevalent thoughts about the present ways of God in the approach of his judgments, lives in such a neglect of duty as will bring in a negligence and coldness in all other duties whatsoever; for this is certain, that when God calls unto any especial duty in an extraordinary way or manner, in any season, those by whom it is neglected are really cold, formal, and negligent in all other ordinary duties whatever. That grace which will not be excited unto especial duties on extraordinary occasions, is very lifeless in all other things. This is the best note to try, if not the truth, yet the power of grace. When it is in its vigour and due exercise, it makes the soul to be ready, inclinable, and disposed unto all intimations of the divine will and pleasure; as speaks the psalmist, “Thou shalt guide me by thine eye, and lead me with thy counsel.” He attended to each look and guidance of divine Providence, to comply with it, when others must be forced with strong curbs and bridles, like the horse and mule.

2. It is such a duty as whereunto real wisdom and diligence are required. We think it needful to use our wisdom about other things, — our own affairs; but in this it is most necessary. “The Lord’s voice crieth unto the city, and the man of wisdom shall see thy name,” Mic. vi. 9. Ordinary, slight, and transient thoughts will not answer this duty. Such all men that are sober cannot but have; and their discourse is answerable thereunto. But consideration, with diligence and prudence, is required of us. Let these testimonies be consulted to this purpose, Ps. lxiv. 9; Deut. xii. 30; Hos. xiv. 9; Ps. cvii. 43. Prayer, study, and meditation, are all diligently to be engaged herein.

Thirdly. Take heed of vain confidences. Men are apt, in such seasons, to fix on one thing or other, wherewith they relieve and support themselves; and there is not any thing that is more effectual to keep them off from this duty and the frame of spirit which is required in them. If you speak with any man almost, you may, with a little heed, discover wherein his confidence doth lie, and what it is that he trusts unto. But, saith the prophet unto such persons, “The Lord hath rejected thy confidences, and thou shalt not prosper in them,” Jer. ii. 37.

There are sundry sorts of vain confidences wherewith men are apt to relieve their minds in such a season, so as to countenance themselves in their security and a neglect of this especial duty. Two in particular I shall only mention, as I do only name the heads of things, which might be much enlarged:—

1. The first is some certain privileges whereon they trust for an exemption from common calamities; — they are the church, — they are the people of God, — they are separated from the world, and persecuted by it; and hence there is a secret reserve in their minds, that indeed they shall not be in trouble as other men. So was it with the Jews of old: when they were threatened with the judgments of God for their sins, and called thereon to repentance, they justified themselves in their ways, and despised all divine warnings, on a confidence they had in their church privileges. They cried against the prophet, “The temple of the Lord, The temple of the Lord, The temple of the Lord, are these,” and no evil shall come nigh us, Jer. vii. 4. And in confidence hereof, — namely, that they were the church, and enjoyed the privileges belonging thereunto, and the solemn worship of God therein, — they gave themselves up unto all abominable immoralities, under an assurance of impunity by their privileges; as the prophet upbraids them, verses 8–10, “Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not, and say you shall be delivered?” At this day all sorts of men claim a refuge in their privileges. Those who design the ruin of the nation, and of all true religion therein, do it with confidence of success from hence, That they are the church, — that the temple of God is with them, — that all the privileges belonging unto the church are theirs, and so are the promises made unto it. And such is the infatuating efficacy of their prejudicate persuasion herein, that it hath had two marvellous effects; — the one against the light of nature, and the other against the fundamental principles of religion.

For, first, under the influence of this confidence they have engaged into as vile immoralities as ever were perpetrated under the sun; — murder, persecution, assassinations, dying in falsehoods, with a general design to pursue the same ways unto the utmost, in the destruction of multitudes of innocent persons, as they did formerly in Ireland. But what if they do all those abominations? yet they are the church! the promises and privileges of it are theirs! and all they do is accepted with God! — a principle tending directly to the vilest atheism. Again; although God, in a marvellous, yea, a miraculous manner, hath discovered and frustrated their hellish designs, and brought many of them into the pit they digged for others, yet they will accept of no rebuke from God, but go on in an obstinate presumption that they are the church, and shall prevail at last. And that church which shall prevail by these means, no doubt they are. Some, indeed, pretend highly to be the church; but they lay claim, so far as I can find, to no other advantages thereby but dignities and promotions. And others also are apt to relieve themselves with this confidence, that they are the people of God, and shall have an especial interest in deliverance on that account. And I say, Far be it from me to weaken any persuasion of God’s especial regard of those that are truly big God hath a peculiar people in the world, let the world scoff at it whilst they please, unto whom all the promises of the Scripture and all the privileges of the church do belong. These promises they ought to mix with faith, and plead before God continually; and they shall be all accomplished towards them, in the way and time of God’s appointment. Nor do any sort of dissenting professions, as they are called, that I know of, appropriate this right and privilege unto themselves, unto the exclusion of others; but extend it to all who are sincere believers. But this is that which I say concerning all sorts of men, — That if an apprehension or persuasion that they are the church or people of God do keep them off from that duty of repentance and reformation which God calls unto, it is a confidence which God rejecteth, and in which they will not prosper. I desire to ask of any, Hath not the church sinned? have not professors sinned? are there not sins amongst us against the Lord our God proper unto our state, and according to our measure? If it be so, our being the people of God, any of us, if we are so, unless we repent, doth only, as unto these providential dispensations, expose us unto his just severity; for judgment must begin at the house of God, — it must begin at us. Take heed of this failing reserve. I have observed much security to arise from hence, and great negligence of known duties. If you are the people of God, you had the more need to tremble at his judgments, and at the tokens of his displeasure. Especially ought it to be so with you at this day, when God seems in a peculiar manner to be “displeased with the rivers,” as the prophet speaks, Hab. iii. 8, — those who should send forth streams of refreshment unto the nation. To me, at present, all things appear in that condition, that there is no reserve left, as unto public judgments, but only in sovereign grace and mercy, to be waited for in a way of repentance and reformation. As unto our privileges, God speaks unto us as he did to the people of old concerning their ornaments, Exod. xxxiii. 5, Put them off, “that I may know what to do unto thee.” We are to lay aside our pleas and pretences, betaking ourselves to sovereign grace and mercy alone.

2. Another ground of vain confidence may be, an unjust expectation of an accomplishment of such Scripture promises, prophecies, and predictions, as are not applicable unto our present condition.

It is undeniable, that there are such promises, prophecies, and predictions concerning the deliverance of the church, the ruin of its adversaries, the glory and beauty of the kingdom of Christ, as those intended. For although the most of that kind in the Old Testament are of a spiritual interpretation, and have their accomplishment in all the elect in every age, whatever be their outward state and condition; yet that there are such also as concern the state of the church in this world, and the ruin of all its antichristian enemies, with peace and glory ensuing thereon, cannot be denied.

And concerning them we may observe sundry things, that we may not abuse them into vain and groundless confidences in such a season as this is:—

(1.) That we ought to have a firm faith of their accomplishment in their proper season. The rule of them all is that of the prophet, “I the Lord will hasten it in his time,” Isa. lx. 22; as it is also Hab. ii. 2, 3. Though they seem to be prolonged, and tarry beyond their proper season, yet they have their fixed and determinate time, beyond which they shall not tarry. And two things I would offer on this occasion:—

[1.] That we are not only to believe their accomplishment, but to be in the actual exercise of faith about it; for without this, we shall want a great supportment of patient long-suffering in every time of trial. And by this faith do we take in the power and comfort of things promised, things not actually enjoyed; for “faith is the substance of things hoped for,” Heb. xi. 1, — that which gives a previous subsistence in the mind and soul, as unto the benefit and comfort of them, of “the things hoped for.” And those whose minds are exercised unto these things do know what benefit they have by such a perception of them. They are carried sometimes, by a way of believing, into communion with them who lived in the old world, as they had with us in the expectation of what we enjoy; and into the same kind of communion with those who hereafter shall enjoy the accomplishment of those promises which may yet be afar off.

[2.] This faith ought to be most firm when all things seem to conspire in rendering the accomplishment of such promises not only improbable, but also impossible, as unto present outward causes; as in the state of things at this day in the world. There are no visible or appearing means of the fulfilling any of them, — yea, the whole world is joined in a conspiracy to defeat them; but true faith riseth against those oppositions, and is prevalent against them all.