John Owen · 21 of 22

Chapter II. The way and means of the recovery of spiritual decays, and of obtaining fresh springs of grace. · Part 3

This is the third thing that was proposed, — namely, an endeavour to leave convictions on the minds of some concerning their spiritual decays, and the necessity of seeking after a revival by the means that shall be insisted on. And I intend it principally for those of us who, under a long profession, are now come unto age, and shall not have much time for duty continued to us. And the truth is, I meet with none who are Christians of any considerable experience, and are spiritually-minded, but they are sensible of the danger of such decays in this hour of temptation, and how difficult it is, in the use of all means, to keep up a vigorous, active frame of mind, in faith, love, holiness, and fruitfulness. And for those who are not concerned herein, I confess I know not what to make of them, or their religion.

IV. I proceed unto that which was proposed in the fourth or last place, — namely, the way and means whereby believers may be delivered from these decays, and come to thrive and flourish in the inward principle and outward fruits of spiritual life; which will bring us back unto consideration of that truth which we may seem to have diverted from. And to this end, the things ensuing are proposed unto consideration:—

1. The state of spiritual decays is recoverable. No man that is fallen under it has any reason to say, There is no hope, provided he take the right way for his recovery. If every step that is lost in the way to heaven should be irrecoverable, woe would be unto us; — we should all assuredly perish. If there were no reparation of our breaches, no healing of our decays, no salvation but for them who are always progressive in grace; if God should mark all that is done amiss, as the Psalmist speaks, “O Lord, who should stand?” nay, if we had not recoveries every day, we should go off with a perpetual backsliding. But then, as was said, it is required that the right means of it be used, and not that which is destructive of what is designed; whereof I shall give an instance. When trees grow old, or are decaying, it is useful to dig about them, and manure them; which may cause them to flourish again, and abound in fruit. But instead hereof, if you remove them out of their soil, to plant them in another, which may promise much advantage, they will assuredly wither and die. So it is with professors, and has been with many. Finding themselves under manifold decays, and little or nothing of the life and power of religion left in them, they have grown weary of their station and have changed their soil, or turning from one way in religion unto another, as some have turned Papists, some Quakers, and the like, apprehending that fault to be in the religion which they professed, which was indeed only in themselves. You cannot give an instance of any one who did not visibly wither and die therein; but, had they used the proper means for their healing and recovery, they might have lived and brought forth fruit.

2. A strict attendance unto the severities of mortification, with all the duties that lead thereunto, is required unto this end; so also is the utmost diligence in all duties of obedience. These things naturally offer themselves as the first relief in this case, and they ought not to be omitted. But if I should insist upon them, they would branch themselves into such a multitude of particular directions, as it is inconsistent with my design here to handle. Besides, the way which I intend to propose is of another nature, though consistent with all the duties included in this proposal; yea, such as without which not one of them can be performed in a due manner. Wherefore, as unto these things, I shall only assert their necessity, with a double limitation.

(1.) That no duties of mortification be prescribed unto this end, as a means of recovery from spiritual decays, but what for matter and manner are of divine institution and command. All others are laid under a severe interdict, under what pretence soever they may be used. “Who hath required these things at your hands?” Want hereof is that whereby a pretended design to advance religion in the Papacy has ruined it. They have, under the name and pretence of the means of mortification, or the duties of it, invented and enjoined, like the Pharisees, a number of works, ways, duties, so called, which God never appointed, nor approved, nor will accept; nor shall they ever do good unto the souls of men. Such are their confessions, disciplines, pilgrimages, fastings, abstinence, framed prayers, to be repeated in stated canonical hours, in such a length and number. In the bodily labour of these things they exercise themselves to no spiritual advantage.

But it is natural to all men to divert to such reliefs in this case. Those who are thoroughly convinced of spiritual decays, are therewithal pressed with a sense of the guilt of sin; for it is sin which has brought them into that condition. Hereon, in the first place, they set their contrivance at work, how they may atone divine displeasure and obtain acceptance with God; and if they are not under the actual conduct of evangelical light, two things immediately offer themselves unto them. First, Some extraordinary course in duties, which God has not commanded. This is the way which they betake themselves unto in the Papacy, and which guilt, in the darkness of corrupted nature, vehemently calls for. Secondly, An extraordinary multiplication of such duties as, for the substance of them, are required of us. An instance in both kinds we have, Micah vi. 6, 7, “Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” And by this means they hope for a restitution into their former condition. And whereas spiritual decays are of two sorts; first, from the power and effect of convictions only, which are multiplied among temporary believers; and, secondly, from degrees in the power and effects of saving grace; — those whose decays are of the first sort are never to be diverted from attempting their relief by such means; and when they find them fail, for the most part they cease contending, and abandon themselves to the power of their lusts; for they have no evangelical light to guide them in another course.

Unto them who are of the second sort is this direction given, in an endeavour for a recovery from backsliding, and thriving in grace, by a redoubled attendance unto the duties of mortification and new obedience: Let care be taken that, as unto the matter of them, they be of divine appointment; and as to the manner of their performance, that it be regulated by the rules of the Scripture. Such are constant reading and hearing of the Word, prayer with fervency therein, a diligent watch against all temptations and occasions of sin; especially an endeavour, by a holy earnestness, and vehement rebukes of the entrance of any other frame, to keep the mind spiritual and heavenly in its thoughts and affections.

(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. iii. 5; ix. 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 healeth us, Exod. xv. 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, backslidings, 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. xiv. 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 judgments.

(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. xxiv. 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 backslidings 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 וְקַח טוֹב. “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 backslidings; for under them they are sensible that they are obnoxious unto God’s displeasure.

(2.) Affectionate confessions of the sin wherein their backslidings 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 betake 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 backslidings 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 backslidings 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 backslidings: “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 healeth thee,” Exod. xv. 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 vi. 2; Isa. lvii. 18, 19; Hos. vi. 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 backslidings 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 xv. 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. ii. 20; Col. iii. 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. xxxiv. 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, Isa. xlv. 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 vii. 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. xii. 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. xii. 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. iii. 1–5; Eph. v. 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. v. 3–5; 2 Pet. i. 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.