John Owen · 94 of 157

Sermon XVI. Luke xiii. 1–5. · Part 6

For, having God alone — his power, faithfulness, and truth — for its object, it values not the opposition that men can make against them. That shall be done in this kind which God is able to do, let men do what they please. God laughs all their proud attempts to scorn; and so may the virgin daughter of Zion also.

(2.) It is our duty to pray for the accomplishment of all the promises and predictions that are on record in the book of God concerning the kingdom of Christ and his church in this world. God will do these things; yet for all of them he will be sought unto by the house of Israel. This hath been the practice of believers in all ages, both under the Old Testament and the New. Prayer for the accomplishment of promises hath been the life-breath of the church in all ages; and faith hereby brings in great refreshment unto the soul. And the greatest evidence of its approach will be a plentiful effusion of the Holy Spirit in the hearts of believers, be they few or more at any time in the world, stirring them up and enabling them to pray effectually and fervently for their accomplishment; as in the example of Dan. ix. 1–3. Wherefore, —

(3.) There are three things considerable in such promises and predictions:— [1.] The grace and mercy that is in them; [2.] The suitableness of that grace and mercy unto the state of believers at any time; [3.] The literal accomplishment of them in their outward circumstances. The two former belong unto us at all times, and we may plead with God in faith for the effects of them in all our trials and distresses.

With respect hereunto it is that the people of God have faith in him against the world, with all their enemies and oppressors, which they have been so reproached withal, as the Lord Christ was with his faith unto the same purpose, Ps. xxii. 8. When things seem to go evil with them, when they are shut up in the hands of their enemies and oppressors, as the Lord Christ was upon the cross, the world is ready to reproach them with their confidence in God, and their owning themselves to be his people; but they faint not herein. However things may go for a season, they are secured of the grace and mercy which is in the promises; which are suited unto all their wants, all that they can desire absolutely, yea, their full deliverance, when it is best for them. But, —

(4.) Remember, that, as unto the application of the accomplishment of such promises and predictions, in their outward effects, unto certain times and seasons, many have been woefully mistaken; which hath been the ground and occasion of very scandalous miscarriages, The world hath scarce seen greater outrages of sin and wickedness than have been countenanced by this pretence, that such or such a time was now come, and that therein such and such things were to be done by those who made such interpretations and applications. For when such a conceit befalls the minds of men, it sets them loose from all rules but their own inclinations. And many have, from such apprehensions, fallen under sad and scandalous disappointments. Wherefore, —

(5.) Such an expectation or confidence of the events of promises, prophecies, and predictions, as hinders men from applying their minds thoroughly unto the present duties that God calls for, is heedfully to be watched against. I have heard many arguing and pleading for the strengthening of such confidences, but I never saw good effect of them. They please for the present; they profit not.

The story of the prophets Jeremiah and Hananiah is applicable in this case, Jer. xxviii. And it is certain that, before the final destruction of Jerusalem, that which principally hardened the people unto their utter ruin, so as they would hearken neither to the voice of God nor man for their safety, was a presumption they had, that at that time their Messiah would come and save them.

(6.) Few know of what sort that day of the Lord will be, which they desire, long for, and expect. We know how it proved unto the church of the Jews, Mal. iii. 1, 2. A day may be coming which, although it may be a glorious issue, yet it may consume all the hopes that men have treasured up in their expectation of it. But I will not touch farther on these things:— my design is only to take us all off from such vain confidences as may obstruct us in a diligent attendance unto those duties which God at this season calls us unto; which shall be declared immediately.

3. Some place their confidence in secret reserves which they have in themselves, that however it go with others, yet they shall escape well enough: They are rich, and they intend to be wise:— they intend not to be engaged in any thing, civil or religious, that should prejudice them in their possessions:— whilst things pass at the cheap rate of talking, they will be like unto others; but when trials come, they will make a safe retreat. We have their character and their doom, Jer. xxviii. 15–17.

Fourthly. A fourth direction for our deportment in such a season is, that we diligently consider and search our own hearts and ways, to find out and understand how it is between God and our souls. This direction is given us, Lam. iii. 39, 40, “Wherefore doth a living man complain, a man for the punishment of his sins? Let us search and try our ways, and turn again to the Lord.” When trials and punishments draw nigh, or are upon us, it is not our business nor duty to lie complaining under them, but so to search and try our ways as to turn unto the Lord. This is the first word of the voice of God in approaching judgments, “Search yourselves, try your hearts and your ways, — try how it is with you.” At such a season, to pass by the consideration of ourselves, of our state, of our walk, of our actions, in an ordinary manner, or with slight or common thoughts, is to despise the voice of God. God speaks aloud: “The voice of God crieth unto the city.” He doth so by the ways before mentioned; — he speaks articulately, distinctly, so as that a man of wisdom may see his name, and know his mind; — he speaks unto us, and says, Search now yourselves.

And in this search, respect is to be had unto the things ensuing:—

1. In general, search into your state and condition. Try whether it be built on a good foundation; — on the rock, by faith; or on the sand, by profession only; — whether it will hold His trial who will bring it to the refiner’s fire: “He shall slay the hypocrite with the breath of his mouth.” And many dreadful discoveries will be made of the false and rotten states of men when the Lord’s day of trial shall come. This is one certain end of a fiery trial, namely, to discover and consume the profession of hypocrites; as hath been done in part already.

2. With respect unto those ways and sins which are the peculiarly provoking sins of churches and professors; — such as the Lord Christ testifieth his displeasure against in them, and which may have as great an influence into the procurement of temporal judgments as the more flagitious sins of open sinners: such are decays in love, zeal, and fruits of obedience; want of delight, warmth, and life in the ordinances of gospel worship; with pride, elation of mind, self-conceit, and barrenness in good works. If we would know what are the sins, in churches and professors, that the Lord Christ is so displeased with as to threaten his departing from them, we cannot better learn it than in the declaration of his mind which he makes unto the churches of Asia, Rev. ii. 1, iii. 1 And these are the things which he chargeth on them. For persons under the capacities of church members and professors, to content themselves with such a search of their outward actions and duties of all sorts, religious, moral, and civil, as none may justly cast blame upon them, it no way answers the search that God calls them unto. How is it as unto the inward frame of the heart? What is the vigour and power of faith and love in you? How do they act themselves? What is your real delight in the ways of God? Where is your fruitfulness in works of charity and mercy? Where is your readiness to forgive your enemies? Are there no failings, no decays in these things? Are there no indispositions, deadness, and coldness in duties grown upon you? How is it as unto constant meditation on spiritual things, and the fixing your affections on things that are above? With respect unto these things ought we to search ourselves diligently in such a day as this is; and if we find ourselves under decays in them, let us know of a truth that God calls us unto repentance, on pain of his highest displeasure.

For our parts, we cannot search into, we cannot judge, the hearts of others, any other way but by the application of the word unto their consciences; but I must needs say, that if men’s outward actions be an indication of the inward frame of their minds, there is reason enough for the most of us to be jealous over ourselves herein.

3. With respect unto your callings, circumstances, and inclinations, and the sins that are peculiar unto them. There are sins which are very apt to insinuate themselves into the callings and circumstances of men, both of high and low degree, that do easily beset them; as, hardness, oppression, severity, and unmercifulness, in those that are great and have large possessions; and deceit, equivocations, over-reachings, in those of more ordinary employments. I speak not of these at present; they are of the number of those which “go beforehand unto judgment.” But these things — namely, men’s callings, circumstances, and inclinations — are apt to influence their mind with vicious habits, and to render their ways crooked. Pride of life, self-conceit, negligence in holy duties, distempered passions and lusts, devouring cares, carnal fears, with other hurtful evils, do spring from these things, if not watched against. In reference unto them, therefore, are we called to search ourselves in a day wherein God is pleading with us. With respect unto them ought we to be exceeding jealous over ourselves; for verily they have rendered the ways and walkings of the generality of professors a great provocation unto Christ Jesus.

4. In an especial manner with a respect unto love of the world, and conformity thereunto. This is that which the Lord Jesus Christ will not always bear withal in his churches; for it lies in opposition unto the whole work of faith and all the precepts of the gospel. It is not against this or that command only, but it is against the whole design of the gospel, and the grace administered therein.

Now, at present, concerning our outward conformity unto the world, there needs no great search to be made. It is open and evident unto all; so that, as unto attire, fashions, manner of ordinary converse, misspense of time, feastings of rich ones, and jollities, there is little difference left between professors and the world; — which God will not long bear with them in; especially not in those who have increased their wealth in, and grown into conformity with, the world, whilst others, under the same profession, have been harassed, imprisoned, impoverished, and ruined by the world. And as for inordinate love unto the world, I have spoken so often to it, treated so much of it, that I shall not here again insist upon it. I shall only say, that when men grow proud, high-minded, and value themselves according to the increase of their earthly enjoyments, and think themselves wronged if others do not also so value them, it is in vain for them to pretend that their hearts do not inordinately cleave unto the world and the things of it.

This self-searching is the first duty we are at this season called unto; and if we are negligent or overly herein, we shall not answer the mind and will of God in any one duty or instance of any other kind. We are, therefore, herein to call in God and men unto our aid and assistance, as also to stir up ourselves unto it with diligence and perseverance. So the psalmist, lest he should not be able to make a diligent, effectual examination of himself and his ways, cries unto God to search and try him, that he might be known unto himself, especially with respect unto any evil way of sin or wickedness, Ps. cxxxix. 23, 24. So we ought to cry for fresh communications of the Holy Spirit of God in his convincing efficacy, to acquaint us thoroughly with ourselves, and to deliver us from all self-deceivings in this matter. For when we go about this search, a thousand pretences and arguings will arise, to the concealment or countenance of self and sin against a discovery and pursuit. Nothing can remove and scatter them but the power of the Holy Spirit acting in his convincing efficacy. The whole deceit of the heart in such a season will be put forth, to hide, palliate, excuse, and countenance such frames and actings as ought to be seized on and brought to judgment. There is need of the “candle of the Lord, to search the inward parts of the belly,” Prov. xx. 27; — of spiritual light, to look into the secret recesses of the mind and affections, to discover what is amiss in them. And there is need of spiritual strength, to cast down all the strongholds and fortifications of sin; which will be all set up at such a time, and will not be demolished or scattered without powerful actings of grace. This, therefore, in the first place, we are to apply ourselves unto, if we intend any success in this work of self-examination.

So also are we to pray that the word, in the preaching and dispensation of it, may be effectual unto the same end, — that we may find it quick and powerful, Heb. iv. 12, — that it may so judge the secrets of our hearts, 1 Cor. xiv. 25, that we may fall down and judge ourselves also. To hide ourselves at such a season from the power of the word, is an open evidence of a ruining security.

This work, in the use of these means, is to be called over and persisted in, if we design a compliance with the present calls of God, or an endeavour to be found of him in peace when he cometh.

Fifthly. To be deeply humbled before the Lord for our own sins, with a relinquishment of them all thereon, is the principal part of our duty in this season. This the whole Scripture testifieth unto, speaking of these things. Without this, all that we do, or can do, signifies nothing, as unto a compliance with the calls of God. This is the end of the search before insisted on. We are to find out, to know every one the plague, the stroke, the disease of his own heart, so as to be humbled before the Lord for it.

And unto this humiliation it is required, —

1. That it be internal and sincere. There is a humiliation commonly expressing itself in the observation of days of fasting and prayer; which oftentimes is but the hanging down of the head like a bulrush for a day. However, it may be so carried, sometimes, as to divert or prolong the execution of threatened judgments; but that which God requireth of us is to be in the fixed affections of the heart. When the Lord Christ comes to enjoin repentance and reformation, he gives himself that title, “I am he that searcheth the reins and hearts,” Rev. ii. 23. It is an internal, hidden work which he looks after, in our humiliation for sin. So saith David in the same case, “Thou requirest truth in the inward parts,” Ps. li. Truth or sincerity in the affections is that which God regards in our humiliation; which answers the charge in the prophet, “Rend your hearts, and not your garments;” — inward power, not outward signs, are accepted with God in this matter. Let us every one take it on our own souls, every one charge his own conscience in private, with the performance of this duty. God will bear no longer with pretences; no outward appearances or evanid affections, in a temporary humiliation for a day, though in the observation of the most solemn duties required on such a day, will answer the mind of God herein. For, —

2. It must be extraordinary. Humiliation for our own sins is a duty constantly incumbent on us. To walk humbly with God is the principal thing that he requires of us in this world, Mic. vi. 8. Hereof self-abasement, in a sense of sin, is the life and soul; the principle of all other acts and duties belonging thereunto. But when the calls of God are extraordinary, as they are at this day, it is necessary that we attend hereunto in an extraordinary manner. Failing in the necessary degrees of a duty renders it ineffectual and unacceptable. If, as unto times and seasons, ways, means, and manner, of this duty, we do not apply ourselves unto it with more than ordinary diligence, and with great intention of mind, we fail in what is expected from us. To deal with God on extraordinary occasions in an ordinary frame of spirit, is to despise him; or argues, at least, no due reverence of him in his judgments, nor a due apprehension of our own concerns in them.

3. It is required that humiliation for sin be accompanied with a relinquishment of sin: “He that confesseth his sins, and forsaketh them, shall find mercy.” Confession is grown a cheap and easy labour, whether it be read out of a book, or discharged by virtue of spiritual gifts. Humiliation may be pretended when it is not, and expressed when it is transitory; — no way answering the mind and will of God. But the real relinquishment of sinful frames, sinful ways, sinful neglects, can neither be pretended nor represented better than it is. He that thinks he hath nothing to forsake, — no evil way, no sinful negligence, no frame of heart, — will be awakened to a better knowledge of himself when it is too late. This we may, therefore, evidently try ourselves by:— What real change hath there been in us, in compliance with the calls of God? what have we relinquished in our ways, frames, or actings? what vain thoughts are utterly excluded, whereunto we have given entertainment? what passions or affections have been reduced into order, which have exceeded their due bounds and measures? what vain communication, formerly accustomed unto, hath been watched against and prevented? what dissimulation in love hath been cured or cast out? what irregular actings, in our persons, families, or occasions of life, have been forsaken? An inquiry into these things will give us real, sensible evidence whether our humiliation for our own sins be compliant with the present calls of God.

Sixthly. Another duty of the season is, that we mourn for the sins of others, — of those especially in whom we are providentially concerned; as relations, churches, the whole people of the land of our nativity, with whom we are engaged by manifold bonds and means of conjunction. It is well known that this sincere mourning for the sins of the places and times wherein we live, of the people and churches whereunto we do belong, is eminently approved of God, and a token unto themselves in whom that sense is of deliverance in a day of calamity, Ezek. ix. 4–6. To have minds careless and regardless of the sins of other men, is a great evidence of want of sincerity in our profession of the detestation of sin. Many pretences there are of it; — as, that they will not hear us; — we are not concerned in them; — that they are wicked enemies of God, and the worse they are, the more will their destruction be hastened. By such pretences do men deceive their souls into a neglect of this duty, yea, unto provoking sin, such as this is.

It is a matter of sorrow unto them that truly fear God, and have any concernment in his glory, or the honour of Christ, that the whole world, so far as we know, is filled with all abominable, provoking sins. It lies under a deluge of sin, as it lay of old under a flood of waters; — only here and there appeareth an ark, that is carried above it. Atheism, antiscripturism, disbelief of gospel mysteries, contempt of the religion which they themselves profess, amongst all sorts of Christians, — the loss of all public faith and trust, with a litter of unclean lusts, ambition, pride, covetousness, in many who have the outward conduct of the church, — have spread themselves over the face of the earth. When God thus deals with the world, when he gives it up unto this open profligate excess which now abounds in it, it becomes, unto all that truly fear him, a place of darkness and sorrow, which calls for a mourning frame of heart.

It is so, much more as unto the land of our nativity. From a conjunction with this people in blood, language, manners, laws, civil interests, relations, arising from the common law of nativity, in a place limited and bounded by Providence unto especial ends, we cannot but have a great concernment in their good or evil. It is greater from hence, that the same true religion hath been professed in the whole nation, with innumerable privileges accompanying it.

On these and the like considerations, the whole nation is laid under the same law of providence for good or evil.

In the sin, therefore, of this people, we are in a peculiar manner concerned; and shall be so in their sufferings.

Whether sin abound in the land at present, we have already made inquiry; and nothing spoken before shall be repeated. If we have not a sense of these provocations, — if we endeavour not to affect our hearts with them, and mourn over them, — we are very remote from that frame which God calls unto.

And this mourning for the sins of others ariseth from a double spring:— 1. Zeal for the glory of God; 2. Compassion for the souls of men, — yea, for the woeful, calamitous state and condition which is coming upon them even in this world.

Surely, those who are true believers cannot but be concerned in all the concerns of the glory of God. If in all our afflictions he is afflicted, in all the sufferings of his glory we ought to suffer. In the blessed direction given us for our prayers, as unto what we ought to pray for, that which in the first place is prescribed, as that which principally and eminently we ought to insist on, is the glory of God in the sanctification of his name, the progressive coming of the kingdom of Christ, and the accomplishment of his will by the obedience of men in the world. If we are sincere herein, if we are fervent in these supplications, is it nothing unto us, when all these things are quite contrary amongst us? When the name of God is blasphemed, and all things whereon he hath placed his name are derided; — when the whole internal interest and kingdom of Christ are opposed, and the outward court of the temple given everywhere to be trodden down of the Gentiles; — when all manner of sins abound, in opposition unto the will and commands of God; — when the earth is almost as unlike unto heaven as hell itself; — is there nothing to be mourned for herein? We are for the most part selfish; and so it may go well with ourselves, according to the extent of our relations and circumstances, we are not greatly moved with what befalls others. There is evil enough herein; but shall we be, moreover, so minded towards Jesus Christ, that whilst we are in safety, we care not though his concernments are in the utmost hazard? Do we love the name of God, the ways of God, the glory of God in his kingdom and rule? — we cannot but be deeply affected with the suffering of them all in these days.

The other spring of this mourning frame, is compassion for the souls of sinners, and their persons also, in the approach of calamitous desolations.

I am hastening to an end, and cannot insist on these things: this only I shall say, he that can take a prospect of the eternally miserable condition of multitudes among whom we live, and the approaching miseries which, without repentance and reformation, will not be avoided, and not spend some tears on them, hath a heart like a flint or adamant, that is capable of no impression.

Seventhly. It is a season wherein we are called to a diligent, heedful attendance unto the duties of our stations, places, and callings; — duties in our church relations, duties in our families, duties in our callings and manner of conversation in the world. This is the advice given by the apostle, with respect unto such a season, 2 Pet. iii. 11, 14, “Seeing that all these things shall be dissolved, what manner of persons ought ye to be, in all holy conversation and godliness? Wherefore, be diligent that you may be found of him in peace, without spot, and blameless.” Without a sacred diligence in all these duties, we cannot be found in peace of the Lord Christ when he comes to judge the world, and purify his church with a fiery trial.

Negligence, coldness, and sloth in these things, are tokens of approaching judgments. And of some of them at this day the generality of professors seem to be almost weary, and to attend unto them in a very indifferent and overly manner. But we may know assuredly, that if we thrive not in our diligence in these things, if the vigour of our spirits in watchfulness be not engaged in them, we are not compliant with the present calls of God.

Eighthly. It is required of us that we cry earnestly, continually, with perseverance, for such an effusion of the Holy Spirit from above, as may dispose and work the inhabitants of the land unto repentance and reformation.

That this is the only way, the only means of relief, of a sanctified deliverance from desolating judgments, bath been declared. And this is the only way which some of us have to help and assist the nation in its distress. Wherefore, by a constant continuance in supplication for such effusions of the Holy Spirit, we shall have a threefold advantage:—

1. We shall hereby discharge the duty we owe unto the land of our nativity in such a way as none can deny or hinder.

We owe a duty unto it on all good accounts, — moral, political, spiritual. We are, for the most of us, shut up from giving any other assistance unto it, by advice, counsel, or action. This is that which none can hinder, — wherein the poorest may be as useful and serviceable as the mighty. And if it be diligently attended unto, it will be far above whatever can be contributed by wisdom, wealth, or strength, unto the same end. For by this means we shall be saved, or perish.

2. It will preserve our own hearts in the best frame for what we ourselves may be called unto. He that is earnest and sincere in his supplications for the communication of the Spirit unto others, shall not want blessed supplies of him in his own soul He will not withdraw from them, as unto themselves, who so esteem, prize, and value his work towards others.

3. We shall hereby give testimony unto God and his grace against the cursed profaneness of the world, who reject and despise this only means of relief and deliverance; for when all other remedies fail, if God will not utterly forsake a church or people, he doth constantly assign this as the only means of their safety. See Jer. xxxi. 31–33; Ezek. xi. 17–19, xxxvi. 25–27. This way the world despiseth, regardeth not; wherefore we can in nothing give a greater testimony unto God than by insisting on this way with faith and patience, contemning the reproaches of the world on the account of it.

Ninthly. Let us labour ourselves to be exemplary in reformation, thereby to promote it among others. Let us plead and exhort what we will, unless we give an evidence in our own persons of the necessity which we judge that there is of present reformation, we shall be of little use unto the promotion of it.

Many retrenchments of liberty in conversation may be made among the best of us; many duties may be attended with more diligence; many causes of offence avoided; many evidences given of a deep sense of deserved judgments, and of our reverence of the name of God therein; — much fruitfulness in charity and good works be declared.