John Owen. This extract concludes Owen’s third of five sermons on the expression, “And to walk humbly with thy God” (Micah 6:8). This sermon deals with humbling ourselves to the law of His grace in our walking with God, and is continued from the last issue. These sermons appear in volume 8 of Owen’s Works.
[5.] WE are to humble ourselves to this — that we address ourselves to the performance of the greatest duties, being fully persuaded that we have no strength for the least. This is that which lies so cross to flesh and blood, that our souls must be humbled to it if ever we are brought to it; and yet without this there is no walking with God. There are great and mighty duties to be performed in our walking with God in a way of gospel obedience: there is cutting off right hands, plucking out right eyes; denying, yea, comparatively, hating father, mother, and all relations; dying for Christ, laying down our lives for the brethren; crucifying the flesh, cutting short all earthly desires, keeping the body in subjection, bearing the cross, self-denial, and the like — which, when they come to be put in practice, will be found to be great and mighty duties. This is required in the law of grace — that we undertake and go through with these all our days, with a full assurance and persuasion that we have not strength of ourselves, or in ourselves, to perform the least of them. “We are not sufficient of ourselves,” saith the apostle (2 Cor 3:5). We cannot think a good thought. Without Christ we can do nothing (John 15:5).
This, to a carnal heart, looks like making of brick without straw. “A hard saying it is, who can bear it?” May not men sit down and say, “Why doth He yet complain? Is He not austere, reaping where He hath not sown? Are His ways equal?” Yea, most equal, righteous, and gracious; for this is the design of His thus dealing with us, that upon our addressing ourselves to any duty, we should look to Him from whom are all our supplies, and thereby receive strength for what we have to do. How unable was Peter to walk upon the water! Yet, when Christ bids him come, he ventures in the midst of the sea; and with the command hath strength communicated to support him. God may call us to do or suffer what He pleases, so that His call have an efficacy with it to communicate strength for the performance of what He calls us to (Phil 1:29).
This, I say, are we to humble ourselves unto — not only in the general to reckon that the duties that are required of us are not proportioned to the strength residing in us, but to the supply laid up for us in Christ; but also to lie under such an actual conclusion in every particular duty that we address ourselves to. This, in civil and natural things, were the greatest madness in the world; nor is it needful that you should add any farther discouragement to a man from attempting any thing, than to convince him that he hath no strength or ability to perform or go through with it. Once persuade him of that, and there is an end of all endeavours; for who will wear out himself about that which it is impossible he should attain? It is otherwise in spirituals: God may require any thing of us that there is strength laid up in Christ for, enough to enable us to perform it; and we may by faith attempt any duty, though never so great, if there be grace to be obtained for it from Christ. Hence is that enumeration of the great things done by believers through faith — utterly beyond their own strength and power (Heb 11:33,34), “Out of weakness were made strong.” When they entered upon the duty, they were weakness itself; but in the performance of it grew strong, by the supply that was administered. So we are said to come to Christ to “find grace to help in time of need” (Heb 4:16) — when we need it, as going about that which we have no might nor power for.
This is the way to walk with God — to be ready and willing to undergo any duty, though never so much above or beyond our strength, so we can see that in Christ there is a supply. The truth is, he that shall consider what God requires of believers, would think them to have a stock of spiritual strength like that of Samson’s, since they are to fight with principalities and powers, contend against the world, and self, and what not; and he that shall look upon them will quickly see their weakness and inability. Here lies the mystery of it — the duties required of them are proportioned to the grace laid up for them in Christ — not to what they are at any time themselves intrusted withal.
[6.] This, also, is another thing we are to humble ourselves unto — to be contented to have the sharpest afflictions accompanying and attending the strictest obedience. Men walking closely with God, may perhaps have some secret reserves for freedom from trouble in this life: hence they are apt to think strange of a fiery trial (1 Pet 4:12); and therefore, when it comes upon them, they are troubled, perplexed, and know not what it means; especially if they see others prospering, and at rest in the land, who know not God. Their estates are ruined, names blasted, bodies afflicted with violent diseases, children taken away, or turning profligate and rebellious, life in danger every hour — perhaps killed all the day long: hereupon they are ready to cry, with Hezekiah, (Is 38:3) “Lord, remember;” or to contend about the business, as Job did, being troubled that he was disappointed in his expectation of dying in his nest. But this frame is utterly contrary to the law of the grace of God; which is, that the children that He receives are to be chastised, (Heb 12:6); that they are to undergo whatever chastening He will call them to: for having made the Captain of their salvation perfect through all manner of sufferings, He will make His conformable to Him. This, I say, is part of the law of the grace of God, that in the choicest obedience we willingly undergo the greatest afflictions. The management of this principle between God and Job were worthwhile to consider; for although he disputed long, yet God left him not until He brought him to own it, and to submit unto it with all His heart. This will farther appear in our second head, about submitting to the law of the providence of God. The truth is, to help our poor weak hearts in this business, to prevent all sinful repinings, disputes, and the like, He hath laid in such provision of principles as may render the receiving of it sweet and easy to us; as:
First. That He doth not correct us for His pleasure, but that He may make us partakers of His holiness: so that we are not in heaviness unless it be needful for us; which we may rest upon, when we neither see the cause nor the particular of our visitation — then, on this account we may rest on His sovereign will and wisdom.
Second. That He will make all things work together for our good. This takes the poison out of every cup we are to drink, yea, all the bitterness of it. We have concerns that lie above all that here we can undergo or suffer; and if all work for our advantage and improvement, why should they not be welcome to us?
Third. That conformity and likeness to Jesus Christ is hereby to be attained; and sundry other principles there are given out, to prevail with our hearts to submit and humble our souls to this part of the law of God’s grace: which is a thing that the devil never thought Job would have done, and was therefore restless until it was put to the trial; but he was disappointed and conquered, and his condemnation aggravated.
And this is the first thing required of us — namely, that we humble ourselves to the law of the grace of God.
Use 1.
Let us now take some brief account of ourselves, whether we do so or no. We perform duties, and so seem to walk with God; but:
(1.) Is the bottom of our obedience a deep apprehension and a full conviction of our own vileness and nothingness — of our being the chief of sinners, lost and undone; so that we always lie at the foot of sovereign grace and mercy? Is it so? Then, when, how, by what means, was this apprehension brought upon us? I intend not a general notion that we are sinners; but a particular apprehension of our lost, undone condition, with suitable affections thereunto. Do we cry to the Lord out of the depths? Or is the end of our obedience to keep ourselves out of such a condition? I am afraid many amongst us, could we, or themselves, by any means dive into the depths of their hearts, would be found to yield their obedience unto God merely on the account of keeping them out of the condition which they must be brought unto before they can yield any acceptable obedience to Him. If we think at all to walk with God, let us be clear in this, that such a sense and apprehension of ourselves lies at the bottom of it — “Of sinners I am chief”.
(2.) Doth this always abide in our thoughts, and upon our spirits — that, by all we have done, do, or can do, we cannot obtain righteousness to stand in the presence of God; so that in the secret reserves of our hearts we place none of our righteousness on that account? Can we be content to suffer loss in all our obedience, as to an end of righteousness? And do we appear before God simply on another head, as if there were no such thing as our own obedience in the world? Herein, indeed, lies the great mystery of gospel obedience — that we pursue it with all our strength and might, with all the vigour of souls, and labour to abound in it, like the angels in theirs — perfecting holiness in the fear of the Lord; and yet, in point of the acceptation of our persons, to have no more regard unto it than if we had yielded no more obedience than the thief on the cross.
(3.) Do we, then, humble ourselves to accept of the righteousness that God in Christ hath provided for us? It is a common working of the heart of them whom God is drawing to Himself — they dare not close with the promise, they dare not accept of Christ and His righteousness — it would be presumption in them. And the answer is common — that indeed this is not fear and humility, but pride. Men know not how to humble themselves to a righteousness purely without them, on the testimony of God: the heart is not willing to it; we would willingly establish our own righteousness, and not submit to the righteousness of God. But how is it with our souls? Are we clear in this great point, or no? If we are not, we are at best shuffling with God — we walk not with Him. He admits none into His company, but expressly on the terms of taking this righteousness that He has provided; and His soul loathes them that would tender Him any thing in the room thereof, as men engaged to set up their wisdom and righteousness against His. But I must conclude.
Use 2.
If all these things are required to our walking with God where shall they appear, where shall be their lot and portion, who take no thought about these things? Some we see visibly to walk contrary to Him, having no regard to Him at all, nor considering their latter end. Others have some checks of conscience — that think to cure these distempers and eruptions of sin with a loose cry of “God be merciful to them”. Some go a little farther — to take care of the performance of duties; but they seek not God in a due manner, and He will make a breach upon them. The Lord awaken them all before it be too late!