(Owen. The Glory of Christ, Part 2. File 5)
(... continued from File 4)
(2.) Let them take heed that they attempt not these things in
their own strength. When men have strong convictions that such and
such things are their own duty, they are apt to act as if they were
to be done in their own strength. They must do them, they will do
them, - that is, as unto the outward work, - and, therefore, they
think they can do them; that is, in a due manner. The Holy Ghost has
for ever rejected this confidence, - none shall prosper in it, 2
Cor. 3: 5; 9: 8. But hereby many deceive themselves, labouring in
the fire, while all they do does immediately perish; they have been
negligent and careless, whereby things are come to an ill posture
with them, and that peace which they had is impaired; but now they
will pray, and read, and fast, and be liberal to the poor, and now
strive after an abstinence from sin. All these things they suppose
they can do of themselves, because they can and ought to perform the
outward works, wherein the duties intended do consist. Hereby Christ
is left out of the whole design, who, when all is done, is the Lord
that health us, Exod. 15: 26. And there is another evil herein; for
whatever men do in their own natural abilities, there is a secret
reserve of some kind of merit in it. Those who plead for these
things, do aver there can be no merit in any thing but what proceeds
from our own free-will; and what is so done has some kind of merit
inseparably accompanying of it; and this is enough to render all
endeavours of this kind not only useless and fruitless, but utterly
rejected. Faith must engage the assistance of Christ and his grace
in and unto these duties; or, however they may be multiplied, they
will not be effectual unto our healing and recovery. These things
are to be used, according as we receive supplies of grace from
above, in subordination unto that work of faith that shall be
declared. Wherefore, -
3. The work of recovering backsliders or believers from under
their spiritual decays is an act of sovereign grace, wrought in us
by virtue of divine promises. Out of this eater comes meat. Because
believers are liable to such declensions, backsliding, and decays,
God has provided and given unto us great and precious promises of a
recovery, if we duly apply ourselves unto the means of it. One of
the places only wherein they are recorded I shall here call over and
explain, Hos. 14: 1-8, "O Israel, return unto the LORD thy God; for
thou hast fallen by thine iniquity. Take with you words, and turn
unto the LORD: say unto him, Take away all iniquity, and receive us
graciously: so will we render the calves of our lips," &c. "I will
heal their backsliding, I will love them freely: for mine anger is
turned away from him. I will be as the dew unto Israel: he shall
grow as the lily, and cast forth his roots as Lebanon. His branches
shall spread, and his beauty shall be as the olive-tree, and his
smell as Lebanon. They that dwell under his shadow shall return;
they shall revive as the corn, and grow as the vine: the scent
thereof shall be as the wine of Lebanon. Ephraim shall say, What
have I to do any more with idols? I have heard him, and observed
him. I am like a green fir-tree: from me is thy fruit found."
The whole matter treated of in general, both as unto the
disease and remedy, is fully stated in this passage of Scripture;
and that in the experience of the church, and God's dealing with
them; we may therefore receive many plain directions from it, and a
safe guidance in our progress; which we shall endeavour to take in
the ensuing observations: -
(1.) This application of God unto Israel, "O Israel, return,"
was made when the generality of the people were wicked, and devoted
unto utter destruction. So it is declared in the last words of the
foregoing chapter; and their desolation fell out not long after
accordingly. Wherefore no season nor circumstances of things shall
obstruct sovereign grace when God will exercise it towards his
church: it shall work in the midst of desolating judgements.
(2.) In such a time the true Israel of God, the elect
themselves, are apt to be overtaken with the sins of the whole, and
so to backslide from God, and so to fall into spiritual decays. So
Israel had now done, though she had not absolutely broken covenant
with God. He was yet unto her "The LORD thy God;" yet she had fallen
by her iniquity. Times of public apostasy are often accompanied with
partial defects in the best: "Because iniquity aboundeth, the love
of many shall wax cold," Matt. 24: 12.
(3.) When God designs to heal the backsliding of his people by
sovereign grace, he gives them effectual calls unto repentance, and
the use of means for their healing: so he does here by his prophet,
"O Israel, return; take with you words." And if I could see that God
did stir up his faithful ministers to apply themselves in a peculiar
manner unto this work of pressing vehemently all their congregations
with their duty herein, and let them know that there is no other way
to prevent their ruin but by returning unto the Lord, according to
the ways of it here prescribed, I should not doubt but that the time
of healing were at hand.
4. The means prescribed unto this end, that our backsliding may
be healed in a way suited unto the glory of God, is renewed
repentance: and this acts itself, -
(1.) In fervent prayer. "Take with you words, and say."
Consider the greatness and importance of the work before you, and
weigh well what you do in your dealing with God. The matter of this
prayer is twofold. [1.] The pardon of all iniquity; that is, the
taking of it away; and no sin is omitted, all being now become
equally burdensome: "Take away all iniquity." When the souls of
sinners are in good earnest in their return unto God, they will
leave out the consideration of no one sin whatever. Nor are we meet
for healing, nor shall we apply ourselves unto it in a due manner,
without some previous sense of the love of God in the pardon of our
sin. [2.] Gracious acceptation: "Receive us graciously." The words
in the original are only "wekach tov". And receive good;" but both
the words being used variously, the sense eminently included in them
is well expressed by - "Receive us graciously." After we have cast
ourselves under tokens of thy displeasure, now let us know that we
are freely accepted with thee. And this also lies in the desires of
them who design to obtain a healing of their backsliding; for under
them they are sensible that they are obnoxious unto God's
displeasure.
(2.) Affectionate confessions of the sin wherein their
backsliding did consist, or which were the occasions of them.
"Asshur shall not save us;" - "We will say no more to the work of
our hands, Ye are our gods." Fleshly confidence and false worship
were the two great sins that had now ruined the body of the people.
These believers themselves had an accession unto them more or less,
as now they have unto the prevailing sins of the days wherein we
live, by conformity unto the world. Of these sins God expecteth a
full and free confession, in order unto our healing.
(3.) A renewed covenant engagement to renounce all other hopes
and expectation, and to retake themselves with their whole trust and
confidence unto him; whereof they express, first, the cause, which
was his mere grace and mercy, "For in thee the fatherless findeth
mercy;" and, secondly, the effect of it, which is praise and
thanksgiving, "So will we render the calves of our lips." And some
things we may hence farther observe as unto the case under
consideration. As, -
[1.] Although God will repair our spiritual decays and heal our
backsliding freely, yet he will do it so, or in such a way, as
wherein he may communicate grace unto us, to the praise of his own
glory. Therefore are these duties prescribed unto us in order
thereunto; for although they are not the procuring cause of the love
and grace from whence alone we are healed, yet are they required, in
the method of the dispensation of grace, to precede the effect of
them. Nor have we anywhere a more illustrious instance and testimony
of the consistency and harmony which is between sovereign grace and
the diligent discharge of our duty than we have in this place; for
as God promiseth that he would heal their backsliding out of his
free love, verse 4, and would do it by the communication of
effectual grace, verse 5, so he enjoins them all these duties in
order thereunto.
[2.] That unless we find these things wrought in us in a way of
preparation for the receiving of the mercy desired, we have no firm
ground of expectation that we shall be made partakers of it; for
this is the method of God's dealing with the church. Then, and then
only, we may expect a gracious reviving from all our decays, when
serious repentance, working in the ways declared, is found in us.
This grace will not surprise us in our sloth, negligence, and
security, but will make way for itself by stirring us up unto
sincere endeavours after it in the perseverance of these duties. And
until we see better evidences of this repentance among us than as
yet appears, we can have but small hopes of a general recovery from
our present decays.
5. The work itself is declared, - (1.) By its nature; (2.) In
its causes; (3.) From its effects.
(1.) In the nature of it, it is the healing of backsliding: "I
will heal their backsliding," the sin whereby they are fallen off
from God, unto whom they are now exhorted to return. These bring the
souls of men into a diseased state and danger of death: the cure
hereof is the work of God alone. Hence he gives himself that title,
"I am the LORD that health thee," Exod. 15: 26. And because of the
poisonous nature of sin, and the danger it brings of eternal death
unto the souls of men, the removal of it, or a recovery from it, is
often called by the name of healing, Ps 6: 2; Isa. 57: 18, 19; Hos.
6: 1. Here it includeth two things: first, the pardon of sin past;
and then, a supply of grace to make us fruitful in obedience: "I
will be as the dew to Israel;" as we shall see. This is God's
healing of backslidings.
(2.) In the causes of it, which are, - 1. The principal moving
cause; and that is, free, undeserved love: "I will love them
freely." From hence alone is our recovery to be expected. 2. The
efficient cause; which, as unto sins past, is pardoning mercy: "Mine
anger is turned away from him;" - and as unto renewed obedience, in
which too our recovery consists, it is in a plentiful supply of
effectual grace: "I will be as the dew unto Israel." Fresh supplies
of the Spirit of grace from above are so expressed; this is
necessary unto our healing and recovery.
(3.) It is described by its effect, which is a much more
abundant fruitfulness in holiness and obedience, in peace and love,
than ever they had before attained. This the prophet sets out in
multiplied similitudes and metaphors, to denote the greatness and
efficacy of grace so communicated.
I have a little insisted on the opening of the context, for
sundry reasons.
1. The case which I would consider is in all the parts of it
stated distinctly, and represented clearly unto us. There is nothing
remains, but only the especial way whereby, in the exercise of
faith, this grace may be obtained; which is that which I shall speak
unto in the last place, as that which is principally intended in
this Discourse.
2. That I might show how great a thing it is to have our
spiritual decays made up, our backsliding healed, and so to attain
the vigorous acting of grace and spiritual life, with a flourishing
profession and fruitful obedience, in old age. It is so set forth
here by the Holy Ghost, as that every one must needs have a sense of
the beauty and glory of the work: it is that which divine love,
mercy, and grace, are eminently effectual in unto the glory of God,
- that which so many duties are required to prepare us for. Let no
man think that it is a light or common work; every thing in it is
peculiar: it is, unto them who are made partakers of it, a life from
the dead.
3. That none may utterly despond under their decays. When
persons are awakened by new convictions, and begin to feel the
weight of them, and how implicately they are entangled with them,
they are ready to faint, and even to despair of deliverance. But we
see that here is a promise of deliverance from them by pardoning
mercy, and also of such fresh springs of grace as shall cause us to
abound in holiness and fruitfulness. Who is it that is entangled
with corruptions and temptations, that groans under a sense of a
cold, lifeless, barren frame of heart? He may take in spiritual
refreshment, if by faith he can make application of this promise
unto himself.
4. That which remains, is to declare the particular way
whereby, in the exercise of faith, we may obtain the fruit of this
and all other promises of the like nature, unto the end so often
proposed, - namely, of being flourishing and fruitful even in old
age. Now, supposing a due attendance unto the duties mentioned, I
shall give some directions with respect unto that which gives life,
power, and efficacy unto them all, and which will infallibly bring
us unto the full enjoyment of this signal mercy; and they are these
that follow: -
1. All our supplies of grace are from Jesus Christ. Grace is
declared in the promises of the Old Testament; but the way of its
communication, and our receiving of it, is revealed unto us in the
New. This belongs to the mystery of it, that all grace is from
Christ, and shall be in vain expected any other way. He has assured
us, that "without him we can do nothing;" we can no more bring forth
fruit, than a branch can that is separated from the vine, John 15:
3-5. He is our head, and all our spiritual influences - that is,
divine communication of grace - are from him alone. He is our life
efficiently, and liveth in us effectively, so as that our ability
for vital acts is from him, Gal 2: 20; Col. 3:. 1-4. Are we, then,
any of us under convictions of spiritual decays? or do we long for
such renovations of spiritual strength as may make us flourish in
faith, love, and holiness? We must know assuredly, that nothing of
all this can be attained, but it must come from Jesus Christ alone.
We see what promises are made, what duties are prescribed unto us;
but however we should endeavour to apply ourselves unto the one or
the other, they would yield us no relief, unless we know how to
receive it from Christ himself.
2. The only way of receiving supplies of spiritual strength and
grace from Jesus Christ, on our part, is by faith. Hereby we come
unto him, are implanted in him, abide with him, so as to bring forth
fruit. He dwells in our hearts by faith, and he acts in us by faith,
and we live by faith in or on the Son of God. This, I suppose, will
be granted, that if we receive any thing from Christ, it must be by
faith, it must be in the exercise of it, or in a way of believing;
nor is there any one word in the Scripture that gives the least
encouragement to expect either grace or mercy from him in any other
way, or by any other means.
3. This faith respects the person of Christ, his grace, his
whole mediation, with all the effects of it, and his glory in them
all. This is that which has been so much insisted on in the
foregoing Discourses as that it ought not to be again insisted upon.
This, therefore, is the issue of the whole: - a steady view of the
glory of Christ, in his person, grace, and office, through faith, -
or a constant, lively exercise of faith on him, according as he is
revealed unto us in the Scripture, - is the only effectual way to
obtain a revival from under our spiritual decays, and such supplies
of grace as shall make us flourishing and fruitful even in old age.
He that thus lives by faith in him shall, by his spiritual thriving
and growth, "show that the Lord is upright, that he is our rock, and
that there is no unrighteousness in him."
We may consider briefly, - first, how this is testified unto in
the Scripture; and then, what are the ways whereby this grace or
duty will produce this effect; and so put a close unto this part of
the application of the sacred truth before declared.
1. This direction is given us, Ps. 34: 5, "They looked unto
him, and were lightened; and their faces were not ashamed." That it
is Christ, or the glory of God in him, that is thus looked unto, I
need not prove, - it will not be denied. And it is their faith which
is expressed by their looking unto him; which is nothing but that
beholding of his glory which we have described: for it is an act of
trust arising from an apprehension of who and what he is. The issue
or effect hereof is, that they were lightened; that is, received
fresh communication of spiritual, saving, refreshing light from him,
and, consequently, of all other graces, whence their faces were not
ashamed: nor shall we fail in our expectation of new spiritual
communication in the exercise of the same faith.
This is that which we are called unto, Is 45: 22, "Look unto
me, and be saved, all ye ends of the earth." On this look to Christ,
on this view of his glory, depends our whole salvation; and
therefore all things that are needful thereunto do so also: this is
the way whereby we receive grace and glory. This is the direction
given us by the Holy Ghost for the attaining of them.
So is the same duty described, Micah 7: 7, "Therefore I will
look unto the LORD; I will wait for the God of my salvation: my God
will hear me." The church knew not any other way of relief, whatever
her distresses were.
A look unto Christ as crucified (and how glorious he was
therein, has been declared) is made the cause and fountain of that
godly sorrow which is a spring unto all other graces, especially in
those who have fallen under decays, Zech. 12: 10; and it is so also
of desiring strength from him, to enable us to endure all our
trials, troubles, and afflictions, with patience unto the end, Heb.
12: 2.
2. The only inquiry remaining, is, how a constant view of the
glory of Christ will produce this blessed effect in us: and it will
do so several ways.
1. It will be effected by that transforming power and efficacy
which this exercise of faith is always accompanied withal. This is
that which changeth us every day more and more into the likeness of
Christ, as has been at large before declared. Herein all revivals
and all flourishing are contained. To have a good measure of
conformity unto Christ is all whereof in this life we are capable:
the perfection of it is eternal blessedness. According as are our
attainments therein, so is the thriving and flourishing of the life
of grace in us; which is that which is aimed at. Other ways and
means, it may be, have failed us, let us put this to the trial. Let
us live in the constant contemplation of the glory of Christ, and
virtue will proceed from him to repair all our decays, to renew a
right spirit within us, and to cause us to abound in all duties of
obedience. This way of producing these effects flesh and blood will
not reveal, - it looks like washing in Jordan to cure a leprosy; but
the life of faith is a mystery known only unto them in whom it is.
2. It will fix the soul unto that object which is suited to
give it delight, complacency, and satisfaction. This in perfection
is blessedness, for it is caused by the eternal vision of the glory
of God in Christ; and the nearer approaches we make unto this state,
the better, the more spiritual, the more heavenly, is the state of
our souls. And this is to be obtained only by a constant
contemplation of the glory of Christ, as has been declared. And it
is several ways effectual unto the end now proposed. For, -
1. The most of our spiritual decays and barrenness arise from
an inordinate admission of other things into our minds; for these
are they that weaken grace in all its operations. But when the mind
is filled with thoughts of Christ and his glory, when the soul
thereon cleaves unto him with intense affections, they will cast
out, or not give admittance unto, those causes of spiritual weakness
and indisposition. See Col. 3: 1-5; Eph. 5: 8.
2. Where we are engaged in this duty, it will stir up every
grace unto its due exercise; which is that wherein the spiritual
revival inquired after does consist. This is all we desire, all we
long for, this will make us fat and flourishing, - namely, that
every grace of the Spirit have its due exercise in us. See Rom. 5:
3-5; 2 Pet. 1: 5-8. Whereas, therefore, Christ himself is the first
proper, adequate object of all grace, and all its exercise (for it
first respects him, and then other things for him), when the mind is
fixed on him and his glory, every grace will be in a readiness for
its due exercise. And without this we shall never attain it by any
resolutions or endeavours of our own, let us make the trial when we
please.
3. This will assuredly put us on a vigilant watch and constant
conflict against all the deceitful workings of sin, against all the
entrances of temptation, against all the ways and means of
surprisals into foolish frames, by vain imaginations which are the
causes of our decays. Our recovery or revival will not be effected,
nor a fresh spring of grace be obtained, in a careless, slothful
course of profession. Constant watching, fighting, contending
against sin, with our utmost endeavour for an absolute conquest over
it, are required hereunto. And nothing will so much excite and
encourage our souls hereunto as a constant view of Christ and his
glory; every thing in him has a constraining power hereunto, as is
known to all who have any acquaintance with these things.
End.
(... conclusion, Owen, The Glory of Christ, Part 2)
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