Dr. John Owen presents an excellent and detailed Biblical lesson on
evidences of the faith of God' elect. This is one that needs to be read
slowly and with great attention so I suggest saving it to a folder and
reading it and rereading it to get the most from it.
May God bless,
Carl
my website -- http://www.nettally.com/saints/
my blog -- http://www.anniemayhem.com/cgi-bin/wordpress/
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Evidences of the Faith of God's Elect
by Dr. John Owen
"Examine yourselves, whether ye be in the faith; prove your own selves. Know
ye not your own selves, how that Jesus Christ is in you, except ye be
reprobates?" - 2 Cor 13:5
The securing of the spiritual comforts of believers in this life is a matter
of the highest importance unto the glory of God, and their own advantage by
the gospel. For God is abundantly willing that all the heirs of promise
should receive strong consolation, and he has provided ways and means for
the communication of it to them; and their participation of it is their
principal interest in this world, and is so esteemed by them. But their
effectual refreshing enjoyment of these comforts is variously opposed by the
power of the remainders of sin, in conjunction with other temptations.
Hence, notwithstanding their right and title unto them by the gospel, they
are ofttimes actually destitute of a gracious sense of them, and,
consequently, of that relief which they are suited to afford in all their
duties, trials, and afflictions. Now, the root whereon all real comforts do
grow, whence they spring and arise, is true and saving faith, - the faith of
God's elect. Wherefore they do ordinarily answer unto, and hold proportion
with, the evidences which any have of that faith in themselves; at least,
they cannot be maintained without such evidences. Wherefore, that we may be
a little useful unto the establishment or recovery of that consolation which
God is so abundantly willing that all the heirs of promise should enjoy, I
shall inquire, What are the principal acts and operations of faith,
whereby it will evidence its truth and sincerity in the midst of all
temptations and storms that may befall believers in this world? And I shall
insist on such alone as will bear the severest scrutiny by Scripture and
experience. And, -
The principal genuine acting of saving faith in us, inseparable from it,
yea, essential to such acting, consists in the: choosing, embracing, and
approbation of God's way of saving sinners, by the mediation of Jesus
Christ, relying thereon, with a renunciation of all other ways and means
pretending unto the same end of salvation.
This is that which we are to explain and prove.
Saving faith is our "believing the record that God has given us of his Son,"
1 John 5:10, "And this is the record, that God has given to us eternal life;
and this life is in his Son," verse 11. This is the testimony which God
gives, that great and sacred truth which he himself bears witness unto, -
namely, that he has freely prepared eternal life for them that believe, or
provided a way of salvation for them. And what God so prepares he is said to
give, because of the certainty of its communication. So grace was promised
and given to the elect in Christ Jesus before the world began, 2 Tim 1:9;
Titus 1:2. And that is so to be communicated unto them, in and by the
mediation of his Son Jesus Christ, that it is the only way whereby God will
give eternal life unto any; which is therefore wholly in him, and by him to
be obtained, and from him to be received. Upon our acquiescence in this
testimony, on our approbation of this way of saving sinners, or our refusal
of it, our eternal safety or ruin does absolutely depend. And it is
reasonable that it should be so: for, in our receiving of this testimony of
God, we "set to our seal that God is true," John 3:33; we ascribe unto him
the glory of his truth, and therein of all the other holy properties of his
nature, - the most eminent duty whereof we are capable in this world; and by
a refusal of it, what lies in us, we make him a liar, as in this place, 1
John 5:10, which is virtually to renounce his being.
And the solemnity wherewith this testimony is entered is very remarkable,
verse 7, "There are three that bear record in heaven, the Father, the Word,
and the Holy Ghost; and these three are one." The trinity of divine persons,
acting distinctly in the unity of the same divine nature, do give this
testimony: and they do so by those distinct operations whereby they act in
this way and work of God's saving sinners by Jesus Christ; which are at
large declared in the gospel. And there is added hereunto a testimony that
is immediately applicatory unto the souls of believers, of this sovereign
testimony of the holy Trinity; and this is the witness of grace and all
sacred ordinances: "There are three that bear witness in earth, the spirit,
and the water, and the blood: and these three agree in one," verse 8. They
are not at essentially the same in one and the same nature, as are the
Father, Word, and Holy Ghost, yet they all absolutely agree in the same
testimony; and they do it by that especial efficacy which they have on the
souls of believer s to assure them of this truth. In this record, so
solemnly, so gloriously given and proposed, life and death are set before
us. The receiving and embracing of this testimony, with an approbation of
the way of salvation testified unto, is that work of faith which secures us
of eternal life. On these terms there is reconciliation and agreement made
and established between God and men; without which men must perish for ever.
So our blessed Saviour affirms, "This is life eternal, that they may know
thee" (the Father) "the only true God, and Jesus Christ whom thou hast
sent," John 17:3. To know the Father as the only true God, to know him as he
has sent Jesus Christ to be the only way and means of the salvation of
sinners, and to know Jesus Christ as sent by him for that end, is that grace
and duty which instates us in a right to eternal life, and initiates us in
the possession of it: and this includes that choice and approbation of the
way of God for the saving of sinners whereof we speak.
But these things must be more distinctly opened: -
1. The great fundamental difference in religion is concerning the way and
means whereby sinners may be saved. From men's different apprehensions
hereof arise all other differences about religion; and the first thing that
engages men really into any concernment in religion, is an inquiry in their
minds how sinners may be saved, or what they shall do themselves to be
saved: "What shall we do? what shall we do to be saved?" "What is the way of
acceptance with God?" is that inquiry which gives men their first initiation
into religion. See Acts 2:37; 16:30; Mic 6:6-8.
This question being once raised in the conscience, an answer must be
returned unto it. "I will consider," says the prophet, "what I shall answer
when I am reproved," Hab 2:1. And there is all the reason in the world that
men consider well of a good answer hereunto, without which they must perish
for ever; for if they cannot answer themselves here, how do they hope to
answer God hereafter? Wherefore, without a sufficient answer always in
readiness unto this inquiry, no man can have any hopes of a blessed
eternity.
Now, the real answer which men return unto themselves is according to the
influence which their minds are under from one or other of the two divine
covenants, - that of works or that of grace. And these two covenants, taken
absolutely, are inconsistent, and give answers in this case that are
directly contradictory to one another: so the apostle declares, Rom 10:5-9.
The one says, "The man that does the works of the law shall live by them;
this is the only way whereby you may be saved:" the other wholly waives this
return, and puts it all on faith in Christ Jesus. Hence there is great
difference and great variety in the answers which men return to themselves
on this inquiry; for their consciences will neither hear nor speak any thing
but what complies with the covenant whereunto they do belong. These things
are reconciled only in the blood of Christ; and how, the apostle declared,
Rom 8:3. The greatest part of convinced sinners seem to adhere to the
testimony of the covenant of works; and so perish for ever. Nothing will
stand us in stead in this matter, nothing will save us, "but the answer of a
good conscience towards God, by the resurrection of Jesus Christ," 1 Peter
3:21.
2. The way that God has prepared for the saving of sinners is a fruit and
product of infinite wisdom, and powerfully efficacious unto its end. As such
it is to be received, or it is rejected. It is not enough that we admit of
the notions of it as declared, unless we are sensible of divine wisdom and
power in it, so as that it may be safely trusted unto. Hereon, upon the
proposal of it, falls out the eternally distinguishing difference among men.
Some look upon it and embrace it as the power and wisdom of God; others
really reject it as a thing foolish and weak, not meet to be trusted unto.
Hereof the apostle gives an account at large, 1 Cor 1:18-24. And this is
mysterious in religion: - the same divine truth is by the same way and
means, at the same time, proposed unto sundry persons, all in the same
condition, under the same circumstances, all equally concerned in that which
is proposed therein: some of them hereon do receive it, embrace it, approve
of it, and trust unto it for life and salvation; others despise it, reject
it, value it not, trust not unto it. To the one it is the wisdom of God, and
the power of God; to the other, weakness and foolishness: as it must of
necessity be the one or the other, - it is not capable of a middle state or
consideration. It is not a good way unless it be the only way; it is not a
safe, it is not the best way, if there be any other; for it is eternally
inconsistent with any other. It is the wisdom of God, or it is downright
folly. And here, after all our disputes, we must resort unto eternal
sovereign grace, making a distinction among them unto whom the gospel is
proposed, and the almighty power of actual grace in curing that unbelief
which blinds the minds of men, that they can see nothing but folly and
weakness in God's way of the saving of sinners. And this unbelief works yet
in the most of them unto whom this way of God is proposed in the gospel;
they receive it not as an effect of infinite wisdom, and as powerfully
efficacious unto its proper end. Some are profligate in the service of their
lusts, and regard it not; unto whom may be applied that [saying] of the
prophet, "Hear, ye despisers, and wonder, and perish." Some are under the
power of darkness and ignorance, so as that they apprehend not, they
understand not the mystery of it; for "the light shineth in darkness, and
the darkness comprehendeth it not." Some are blinded by Satan, as he is the
god of this world, by filling their minds with prejudice, and their hearts
with the love of present things, that the light of the glorious gospel of
Christ, who is the image of God, cannot shine into them. Some would mix with
it their own works, ways, and duties, as they belong unto the first
covenant; which are eternally irreconcilable unto this way of God, as the
apostle teaches, Rom 10:3,4. Hereby does unbelief eternally ruin the souls
of men. They do not, they cannot, approve of the way of God for saving
sinners proposed in the gospel, as an effect of infinite wisdom and power,
which they may safely trust unto, in opposition unto all other ways and
means, pretending to be useful unto the same end; and this will give us
light into the nature and acting of saving faith, which we inquire after.
3. The whole Scripture, and all divine institutions from the beginning, do
testify, in general, that this way of God for the saving of sinners is by
commutation, substitution, atonement, satisfaction, and imputation. This is
the language of the first promise, and all the sacrifices of the law founded
thereon; this is the language of the Scripture: "There is a way whereby
sinners may be saved, - a way that God has found out and appointed." Now, it
being the law wherein sinners are concerned, the rule of all things between
God and them should seem to be by what they can do or suffer with respect
unto that law. "No," says the Scripture, "it cannot be so; 'for by the deeds
of the law no man living shall be justified in the sight of God.'" Ps 143:2;
Rom 3:20; Gal 2:16. Neither shall it be by their personal answering of the
penalty of the law which they have broken; for they cannot do so, but they
must perish eternally: for, "If thou, LORD, shouldest mark iniquities, 0
Lord, who shall stand?" Ps 130:3. There must therefore be, there is another
way, of a different nature and kind from these, for the saving of sinners,
or there is no due revelation made of the mind of God in the Scripture. But
that there is so, and what it is, is the main design of it to declare: and
this is by the substitution of a mediator instead of the sinners that shall
be saved, who shall both bear the penalty of the law which they had incurred
and fulfill that righteousness which they could not attain unto.
This in general is God's way of saving sinners, whether men like it or no:
"For what the law could not do, in that it was weak through the flesh, God
sending his own Son in the likeness of sinful flesh, and for sin, condemned
sin in the flesh; that the righteousness of the law might be fulfilled in
us," Rom 8:3,4. See also Heb 10:5-10. "He made him to be sin for us, who
knew no sin; that we might be made the righteousness of God in him," 2 Cor
5:21.
Here unbelief has prevailed with many in this latter age to reject the glory
of God herein; but we have vindicated the truth against them sufficiently
elsewhere.
4. There are sundry things previously required to give us a clear view of
the glory of God in this way of saving sinners: such are, a due
consideration of the nature of the fall of our first parents, and of our
apostasy from God thereby. I may not stay here to show the nature or
aggravations of them; neither can we conceive them aright, much less express
them. I only say, that unless we have due apprehensions of the dread and
terror of them, of the invasion made on the glory of God, and the confusion
brought on the creation by them, we can never discern the reason and glory
of rejecting the way of personal righteousness, and the establishing this
way of a mediator for the saving of sinners. A due sense of our present
infinite distance from God, and the impossibility that there is in ourselves
of making any approaches unto him, is of the same consideration; so likewise
is that of our utter disability to do any thing that may answer the law, or
the holiness and righteousness of God therein, - of our universal
unconformity in our natures, hearts, and their acting, unto the nature,
holiness, and will of God. Unless, I say, we have a sense of these things in
our minds and upon our consciences, we cannot believe aright, we cannot
comprehend the glory of this new way of salvation. And whereas mankind has
had a general notion, though no distinct apprehension, of these things, or
of some of them, many amongst them have apprehended that there is a
necessity of some kind of satisfaction or atonement to be made, that sinners
may be freed from the displeasure of God; but when God's way of it was
proposed unto them, it was, and is, generally rejected, because "the carnal
mind is enmity against God." But when these things are fixed on the soul by
sharp and durable convictions, they will enlighten it with due apprehensions
of the glory and beauty of God's way of saving sinners.
5. This is the gospel, this is the work of it, - namely, a divine
declaration of the way of God for the saving of sinners, through the person,
mediation, blood, righteousness, and intercession of Christ. This is that
which it reveals, declares, proposes, and tenders unto sinners, - there is
a way for their salvation. As this is contained in the first promise, so the
truth of every word in the Scripture depends on the supposition of it.
Without this, there could be no more intercourse between God and us than is
between him and devils. Again, it declares that this way is not by the law
or its works, - by the first covenant, or its conditions, - by our own doing
or suffering; but it is a new way, found out in and proceeding from infinite
wisdom, love, grace, and goodness, - namely, by the incarnation of the
eternal Son of God, his susception of the office of a mediator, doing and
suffering in the discharge of it whatever was needful for the justification
and salvation of sinners, unto his own eternal glory. See Rom 3:24-27;
8:3,4; 2 Cor 5:19-21, etc.
Moreover, the gospel adds, that the only way of obtaining an interest in
this blessed contrivance of saving sinners by the substitution of Christ, as
the surety of the covenant, and thereon the imputation of our sins to him,
and of his righteousness unto us, is by faith in him.
Here comes in that trial of faith which we inquire after. This way of saving
sinners being proposed, offered, and tendered unto us in the gospel, true
and saving faith receives it, approves of it, rests in it, renounces all
other hopes and expectations, reposing its whole confidence therein.
For it is not proposed unto us merely as a notion of truth, to be assented
to or denied, in which sense all believe the gospel that are called
Christians, - they do not esteem it a fable; but it is proposed unto us as
that which we ought practically to close withal, for ourselves to trust
alone unto it for life and salvation. And I shall speak briefly unto two
things: - I. How does saving faith approve of this way? on what accounts,
and unto what ends? II. How it does evidence and manifest itself hereby unto
the comfort of believers.
I. How does saving faith approve of this way? on what accounts, and unto
what ends?
First, It approves of it, as that which every way becomes God to find out,
to grant, and propose: so speaks the apostle, Heb 2:10, "It became him, in
bringing many sons unto glory, to make the Captain of their salvation
perfect through sufferings." That becomes God, is worthy of him, is to be
owned concerning him, which answers unto his infinite wisdom, goodness,
grace, holiness, and righteousness, and nothing else. This faith discerns,
judges, and determines concerning this way, - namely, that it is every way
worthy of God, and answers all the holy properties of his nature. This is
called "The light of the knowledge of the glory of God in the face of Jesus
Christ," 2 Cor 4:6.
This discovery of the glory of God in this way is made unto faith alone, and
by it alone it is embraced. The not discerning of it, and thereon the want
of an acquiescence in it, is that unbelief which ruins the souls of men. The
reason why men do not embrace the way of salvation tendered in the gospel,
is because they do not see nor understand how full it is of divine glory,
how it becomes God, is worthy of him, and answers all the perfections of his
nature. Their minds are blinded, that the light of the glorious gospel of
Christ, who is the image of God, does not shine unto them, 2 Cor 4:4. And so
they deal with this way of God as if it were weakness and folly.
Herein consists the essence and life of faith: - It sees, discerns, and
determines, that the way of salvation of sinners by Jesus Christ proposed in
the gospel, is such as becomes God and all his divine excellencies to find
out, appoint, and propose unto us. And herein does it properly give glory to
God, which is its peculiar work and excellency, Rom 4:20; herein it rests
and refreshes itself.
In particular, faith herein rejoices in the manifestation of the infinite
wisdom of God. A view of the wisdom of God acting itself by his power in the
works of creation (for in wisdom he made them all), is the sole reason of
ascribing glory unto him in all natural worship, whereby we glorify him as
God; and a due apprehension of the infinite wisdom of God in the new
creation, in the way of saving sinners by Jesus Christ, is the foundation of
all spiritual, evangelical ascription of glory to God.
It was the design of God, in a peculiar way, to manifest and glorify his
wisdom in this work. Christ crucified is the "power of God, and the wisdom
of God," 1 Cor 1:24; and "all the treasures of wisdom and knowledge are hid
in him," Col 2:3. All the treasures of divine wisdom are laid up in Christ,
and laid out about him, as to be manifested unto faith in and by the gospels
He designed herein to make known his "manifold wisdom," Eph 3:9,10.
Wherefore, according to our apprehension and admiration of the wisdom of God
in the constitution of this way of salvation is our faith, and no otherwise;
where that does not appear unto us, where our minds are not affected with
it, there is no faith at all.
I cannot stay here to reckon up the especial instances of divine wisdom
herein. Somewhat I have attempted towards it in other writings; and I shall
only say at present, that the foundation of this whole work and way, in the
incarnation of the eternal Son of God, is so glorious an effect of infinite
wisdom, as the whole blessed creation will admire to eternity. This of
itself bespeaks this way and work divine. Herein the glory of God shines in
the face of Jesus Christ. This is of God alone; this is that which becomes
him; that which nothing but infinite wisdom could extend unto. Whilst faith
lives in a due apprehension of the wisdom of God in this, and the whole
superstruction of this way, on this foundation it is safe.
Goodness, love, grace, and mercy, are other properties of the divine nature,
wherein it is gloriously amiable. "God is love;" there is none God but he.
Grace and mercy are among the principal titles which he everywhere assumes
to himself; and it was his design to manifest them all to the utmost in this
work and way of saving sinners by Christ, as is everywhere declared in the
Scripture. And all these lie open to the eye of faith herein: it sees
infinite goodness, love, and grace, in this way, such as becomes God, such
as can reside in none but him; which it therefore rests and rejoices in, 1
Peter 1:8. In adherence unto, and approbation of, this way of salvation, as
expressive of these perfections of the divine nature, does faith act itself
continually.
Where unbelief prevails, the mind has no view of the glory that is in this
way of salvation, in that it is so becoming of God and all his holy
properties, as the apostle declares, 2 Cor 4:4. And where it is so, whatever
is pretended, men cannot cordially receive it and embrace it; for they know
not the reason for which it ought to be so embraced: they see no form nor
comeliness in Christ, who is the life and centre of this way, "no beauty for
which he should be desired," Isa 53:2. Hence, in the first preaching of it,
it was "unto the Jews a stumbling-block, and unto the Greeks foolishness;"
for by reason of their unbelief they could not see it to be, what it is,
"the power of God, and the wisdom of God;" and so it must be esteemed, or be
accounted folly.
Yea, from the same unbelief it is that at this day the very notion of the
truth herein is rejected by many, even all those who are called Socinians,
and all that adhere unto them in the disbelief of supernatural mysteries.
They cannot see a suitableness in this way of salvation unto the glory of
God, - as no unbeliever can; and therefore those of them who do not oppose
directly the doctrine of it, yet do make no use of it unto its proper end.
Very few of them, comparatively, who profess the truth of the gospel, have
an experience of the power of it unto their own salvation.
But here true faith stands invincibly, - hereby it will evidence its truth
and sincerity in the midst of all temptations, and the most dismal conflicts
it has with them; yea, against the perplexing power and charge of sin thence
arising. From this stronghold it will not be driven; whilst the soul can
exercise faith herein, - namely, in steadily choosing, embracing, and
approving of God's way of saving sinners by Jesus Christ, as that wherein he
will be eternally glorified, because it is suited unto, and answers all the
perfections of, his nature, is that which every way becomes him, - it will
have wherewith to relieve itself in all its trials. For this is faith, this
is saving faith, which will not fail us. That faith which works in the soul
a gracious persuasion of the excellency of this way, by a sight of the glory
of the wisdom, power, grace, love, and goodness of God in it, so as to be
satisfied with it, as the best, the only way of coming unto God, with a
renunciation of all other ways and means unto that end, will at all times
evidence its nature and sincerity.
And this is that which gives the soul rest and satisfaction, as unto its
entrance into glory, upon its departure out of this world. It is a great
thing, to apprehend in a due manner that a poor soul that has been guilty of
many sins, leaving the body, it may be, under great pain, distress, and
anguish, it may be by outward violence, should be immediately admitted and
received into the glorious presence of God, with all the holy attendants of
his throne, there to enjoy rest and blessedness for evermore. But here also
faith discerns and approves of this great, of this ineffable, divine
operation, as that which becomes the infinite greatness of that wisdom and
grace which first designed it, the glorious efficacy of the mediation of
Christ, and the excellency of the sanctification of the Holy Spirit, without
any expectation from any thing in itself, as a cause meritorious of an
admission into this glory. Neither did ever any man know what it is, or
desire it in a due manner, who looked for any desert of it in himself, or
conceived any proportion between it and what he is or has done in this
world. Hence some of those who have not this faith have invented another
state, after men are gone out of this world, to make them meet for heaven,
which they call purgatory; for on what grounds a man should expect an
entrance into glory, on his departure out of this world, they understand
not.
Let them who are exercised with temptations and dejections bring their faith
unto this trial; and this is the case, in various degrees, of us all: -
First, then, examine strictly by the word whether this be a true description
of the nature and acting of saving faith. Sundry things are supposed or
asserted in it; as, - 1. That the way of saving sinners by Jesus Christ is
the principal effect of divine wisdom, power, goodness, love, and grace. 2.
That the design of the gospel is to manifest, declare, and testify that so
it is, and so to make known the glory of God therein. 3. That saving faith
is that act, duty, and work of the soul, whereby we receive the record of
God concerning these things, [and] do ascribe the glory of them all unto
him, as discovering it in the way of life proposed unto us. 4. That hereon
it proceeds unto a renunciation of all other ways, means, hopes, reliefs, in
opposition unto this way, or in conjunction with it, as unto acceptance with
God in life and salvation. I say, in the first place, examine these things
strictly by the word; and if they appear to be (as they are) sacred,
evangelical, fundamental truths, be not moved from them, be not shaken in
them, by any temptation whatever.
And, in the next place, bring your faith to the trial on these principles:
What do you judge concerning God's way of saving sinners by Jesus Christ, as
proposed in the gospel? Are you satisfied in it, that it is such as becomes
God, and answers all the glorious attributes of his nature? Would you have
any other way proposed in the room of it? Can you, will you, commit the
eternal welfare of your souls unto the grace and faithfulness of God in this
way, so as that you have no desire to be saved any other way? Does the glory
of God in any measure shine forth unto you in the face of Jesus Christ? Do
you find a secret joy in your hearts upon the sstisfaction you take in the
proposal of this way unto you by the gospel? Do you, in all your fears and
temptations, in all approaches of death, renounce all other reserves and
reliefs, and retake your whole confidence unto this way alone, and the
representation of God made therein? Herein lies that faith, and its
exercise, which will be an anchor unto your souls in all their trials.
And this is the first and principal ground, or reason, whereon faith, divine
and saving, does accept, embrace, and approve of the way of God's saving
sinners by Jesus Christ, - namely, because it is such as does become him,
and every way answer unto all the holy properties of his nature, which are
manifested and glorified therein. And where faith does approve of it on this
ground and reason, it does evidence itself to be truly evangelical, unto the
supportment and comfort of them in whom it is.
Secondly, It does so approve of this way as that which it finds suited unto
the whole design and all the desires of an enlightened soul. So when our
Lord Jesus Christ compares the kingdom of God (which is this way of
salvation) unto a treasure and a precious pearl, he affirms that those who
found them had great joy and the highest satisfaction, as having attained
that which suited their desires, and gave rest unto their minds.
A soul enlightened with the knowledge of the truth, and made sensible of its
own condition by spiritual conviction, has two predominant desires and aims,
whereby it is wholly regulated, - the one is, that God may be gloried; and
the other, that itself may be eternally saved. Nor can it forego either of
these desires, nor are they separable in any enlightened soul. It can never
cease in either of these desires, and that to the highest degree. The whole
world cannot dispossess an enlightened mind of either of them. Profligate
sinners have no concernment in the former; no, nor yet those who are under
legal convictions, if they have wherewithal received no spiritual light.
They would be saved; but for the glory of God therein, he may look to that
himself, - they are not concerned in it: for that which they mean by
salvation is nothing but a freedom from external misery. This they would
have, whether God be [glorified] or no; of what is salvation truly they have
no desire.
But the first beam of spiritual light and grace instates an indefatigable
desire of the glory of God in the minds and souls of them in whom it is.
Without this the soul knows not how to desire its own salvation. I may say,
it would not be saved in a way wherein God should not be glorified; for
without that, whatever its state should be, it would not be that which we
call salvation. The exaltation of the glory of God belongs essentially
thereunto; it consists in the beholding and enjoyment of that glory. This
desire, therefore, is immovably fixed in the mind and soul of every
enlightened person; he can admit of no proposal of eternal things that is
inconsistent with it.
But, moreover, in every such person there is a ruling desire of his own
salvation. It is natural unto him, as a creature made for eternity; it is
inseparable from him, as he is a convinced sinner. And the clearer the light
of any one is in the nature of this salvation, the more is this desire
heightened and confirmed in him.
Here, then, lies the inquiry, - namely, how these two prevalent desires may
be reconciled and satisfied in the same mind? For, as we are sinners, there
seems to be an inconsistency between them. The glory of God, in his justice
and holiness, requires that sinners should die and perish eternally. So
speaks the law; this is the language of conscience, and the voice of all our
fears: wherefore, for a sinner to desire, in the first place, that God may
be glorified is to desire that himself may be damned.
Which of these desires shall the sinner cleave unto? Unto whether of them
shall he give the preeminence? Shall he cast off all hopes and desires of
his own salvation, and be content to perish forever? This he cannot do; God
does not require it of him, - he has given him the contrary in charge whilst
he is in this world. Shall he, then, desire that God may part with and lose
his glory, so as that, one way or other, he may be saved? Bring himself unto
an unconcernment what becomes of it? This can be no more in an enlightened
mind than it can cease to desire its own salvation. But how to reconcile
these things in himself a sinner finds not.
Here, therefore, the glory of this way represents itself unto the faith of
every believer. It not only brings these desires into a perfect consistency
and harmony, but makes them to increase and promote one another. The desire
of God's glory increases the desire of our own salvation; and the desire of
our own salvation enlarges and inflames the desire of glorifying God therein
and thereby. These things are brought into a perfect consistency and mutual
subserviency in the blood of Christ, Rom 3:24-26; for this way is that which
God has found out, in infinite wisdom, to glorify himself in the salvation
of sinners. There is not any thing wherein the glory of God does or may
consist, but in this way is reconciled unto, and consistent with, the
salvation of the chiefest of sinners. There is no property of his nature but
is gloriously exalted in and by it. An answer is given in it unto all the
objections of the law against the consistency of the glory of God and the
salvation of sinners. It pleads his truth in his threatening, in the
sanction of the law, with the curse annexed; - it pleads his righteousness,
holiness, and severity, all engaged to destroy sinners; - it pleads the
instance of God's dealing with the angels that sinned, and calls in the
witness of conscience to testify the truth of all its allegations: but there
is a full and satisfactory answer given unto this whole plea of the law in
this way of salvation. God declares in it, and by it, how he has provided
for the satisfaction of all these things, and the exaltation of his glory in
them; as we shall see immediately.
Here true faith will fix itself in all its distresses. "Whatever," says the
soul, "be my state and condition, whatever be my fears and perplexities,
whatever oppositions I meet withal, yet I see in Jesus Christ, in the glass
of the gospel, that there is no inconsistency between the glory of God and
my salvation. That otherwise insuperable difficulty laid by the law in the
way of my life and comfort, is utterly removed." Whilst faith keeps this
hold in the soul, with a constant approbation of this way of salvation by
Christ, as that which gives [such] a consistency unto both its governing
desires, that it shall not need forego either of them, - so as to be
contented to be damned that God may be glorified, as some have spoken, or to
desire salvation without a due regard unto the glory of God, - it will be an
anchor to stay the soul in all its storms and distresses. Some benefit which
will certainly ensue hereon we may briefly mention.
1. The soul will be hereby preserved from ruining despair, in all the
distresses that may befall it. Despair is nothing but a prevalent
apprehension of [the] mind that the glory of God and a man's salvation are
inconsistent; - that God cannot be just, true, holy, or righteous, if he in
whom that apprehension is may be saved. Such a person does conclude that his
salvation is impossible, because, one way or other, it is inconsistent with
the glory of God; for nothing else can render it impossible. Hence arises in
the mind an utter dislike of God, with revengeful thoughts against him for
being what he is. This cuts off all endeavours of reconciliation, yea,
begets an abhorrence of all the means of it, as those which are weak,
foolish, and insufficient. Such are Christ and his cross unto men under such
apprehensions; they judge them unable to reconcile the glory of God and
their salvation. Then is a soul in an open entrance into hell. From this
cursed frame and ruin the soul is safely preserved by faith's maintaining in
the mind and heart a due persuasion of the consistency and harmony that is
between the glory of God and its own salvation. Whilst this persuasion is
prevalent in it, although it cannot attain any comfortable assurance of an
especial interest in it, yet it cannot but love, honour, value, and cleave
unto this way, adoring the wisdom and grace of God in it; which is an act
and evidence of saving faith. See Ps 130:3,4. Yea, -
2. It will preserve the soul from heartless despondencies. Many in their
temptations, darknesses, fears, surprisals by sin, although they fall [not]
into ruining desperation, yet they fall under such desponding fears and
various discouragements, as keep them off from a vigorous endeavour after a
recovery: and hereon, for want of the due exercise of grace, they grow
weaker and darker every day, and are in danger to pine away in their sins.
But where faith keeps the soul constant unto the approbation of God's way of
saving sinners, as that wherein the glory of God and its own salvation are
not only fully reconciled but made inseparable, it will stir up all graces
unto a due exercise, and the diligent performance of all duties, whereby it
may obtain a refreshing sense of a personal interest in it.
3. It will keep the heart full of kindness towards God; whence love and
gracious hope will spring. It is impossible but that a soul overwhelmed with
a sense of sin, and thereon filled with self-condemnation, but if it has a
view of the consistency of the glory of God with its deliverance and
salvation, through a free contrivance of infinite wisdom and grace, it must
have such kindness for him, such gracious thoughts of him, as will beget and
kindle in it both love and hope, as Mic 7:18-20; Ps 85:8; 1 Tim 1:15.
4. A steady continuance in the approbation of God's way of salvation, on the
reason mentioned, will lead the mind into that exercise of faith which both
declares its nature and is the spring of all the saving benefits which we
receive by it. Now, this is such a spiritual light into, and discovery of,
the revelation and declaration made in the gospel of the wisdom, love,
grace, and mercy of God in Christ Jesus, and the way of the communication of
the effect of them unto sinners by him, as that the soul finds them suited
unto and able for the pardon of its own sins, its righteousness and
salvation; so as that it places its whole trust and confidence for these
ends therein.
This being the very life of faith, that act and exercise of it whereby we
are justified and saved, and whereby it evidences its truth and sincerity
against all temptations, I shall insist a little on the explanation of the
description of it now given. And there are three things in it, or required
unto it: -
(1.) A spiritual light into, and discovery of, the revelation and
declaration made in the gospel of the wisdom, love, grace, and mercy of God
in Christ Jesus. It is not a mere assent unto the truth of the revelation or
authority of the revealer; - this, indeed, is supposed and included in it;
but it adds thereunto a spiritual discerning, perception, and understanding
of the things themselves revealed and declared; without which, a bare assent
unto the truth of the revelation is of no advantage. This is called "The
light of the knowledge of the glory of God in the face of Jesus Christ," 2
Cor 4:6; the increase whereof in all believers the apostle does earnestly
pray for, Eph 1:15-20. So we discern spiritual things in a spiritual manner;
and hence arises "the full assurance of understanding, to the acknowledgment
of the mystery of God, and of the Father, and of Christ," Col 2:2; or a
spiritual sense of the power, glory, and beauty of the things contained in
this mystery: so to know Christ as to know "the power of his resurrection,
and the fellowship of his sufferings," Phil 3:10.
Faith affects the mind with an ineffable sense, taste, experience, and
acknowledgment of the greatness, the glory, the power, the beauty of the
things revealed and proposed in this way of salvation. The soul in it is
enabled to see and understand that all the things belonging unto it are such
as become God, his wisdom, goodness, and love; as was before declared. And a
spiritual light enabling hereunto is of the essence of saving faith; unless
this be in us, we do not, we cannot, give glory to God in any assent unto
the truth. And faith is that grace which God has prepared, fitted, and
suited, to give unto him the glory that is his due in the work of our
redemption and salvation.
(2.) Upon this spiritual light into this revelation of God and his glory, in
this way of saving sinners, the mind by faith finds and sees that all things
in it are suited unto its own justification and salvation in particular, and
that the power of God is in them to make them effectual unto that end. This
is that act and work of faith whereon the whole blessed event does depend.
It will not avail a man to see all sorts of viands and provisions, if they
be no way suited unto his appetite, nor meet for his nourishment; nor will
it be unto a man's spiritual advantage to take a view of the excellencies of
the gospel, unless he find them suited unto his condition. And this is the
hardest task and work that faith has to go through with.
Faith is not an especial assurance of a man's own justification and
salvation by Christ; that it will produce, but not until another step or two
in its progress be over: but faith is a satisfactory persuasion that the way
of God proposed in the gospel is fitted, suited, and able to save the soul
in particular that does believe, - not only that it is a blessed way to save
sinners in general, but that it is such a way to save him in particular. So
is this matter stated by the apostle, 1 Tim 1:15, "This is a faithful
saying, and worthy of all acceptation," or approbation, "that Christ Jesus
came into the world to save sinners, of whom I am chief." His faith does not
abide here, nor confine itself unto this, that Christ Jesus came into the
world to save sinners, that this is the holy and blessed way of God for the
salvation of sinners in general; but he puts in for his own particular
interest in that way: "It is God's way, fitted, and suited, and able to save
me, who am the chiefest of sinners."
And this, as was said, is the greatest and the most difficult work of faith;
for we suppose, concerning the person who is to believe, -
[1.] That he is really and effectually convinced of the sin of [our] nature,
of our apostasy from God therein, the loss of his image, and the direful
effects that ensue thereon. [2.] That he has due apprehensions of the
holiness and severity of God, of the sanction and curse of the law, with a
right understanding of the nature of sin and its demerit. [3.] That he have
a full conviction of his own actual sins, with all their aggravations, from
their greatness, their number, and all sorts of circumstances. [4.] That he
has a sense of the guilt of secret or unknown sins, which have been
multiplied by that continual proneness unto sin which he finds working in
him. [5.] That he seriously consider what it is to appear before the
judgment-seat of God, to receive a sentence for eternity, with all other
things of the like nature, inseparable from him as a sinner.
When it is really thus with any man, he shall find it the hardest thing in
the world, and clogged with the most difficulties, for him to believe that
the way of salvation proposed unto him is suited, fitted, and every way able
to save him in particular, - to apprehend it such as none of his objections
can rise up against, or stand before. But this is that, in the second place,
that the faith of God's elect will do: it will enable the soul to discern
and satisfy itself that there is in this way of God every thing that is
needful unto its own salvation. And this it will do on a spiritual
understanding and due consideration of, - [1.] The infiniteness of that
wisdom, love, grace, and mercy, which is the original or sovereign cause of
the whole way, with the ample declaration and confirmation made of them in
the gospel. [2.] Of the unspeakably glorious way and means for the procuring
and communicating unto us of all the effects of that wisdom, grace, and
mercy, - namely, the incarnation and mediation of the Son of God, in his
oblation and intercession. [3.] Of the great multitude and variety of
precious promises, engaging the truth, faithfulness, and power of God, for
the communication of righteousness and salvation from those springs, by that
means. I say, on the just consideration of these things, with all other
encouragements wherewith they are accompanied, the soul concludes by faith
that there is salvation for itself in particular, to be attained in that
way.
(3.) The last act of faith, in the order of nature, is the soul's
acquiescence in, and trust unto, this way of salvation for itself and its
own eternal condition, with a renunciation of all other ways and means for
that end. And because Jesus Christ, in his person, mediation, and
righteousness, is the life and centre of this way, as he in whom alone God
will glorify his wisdom, love, grace, and mercy, - as he who has purchased,
procured, and wrought all this salvation for us, - whose righteousness is
imputed unto us for our justification, and who in the discharge of his
office does actually bestow it upon us, - he is the proper and immediate
object of faith, in this act of trust and affiance. This is that which is
called in the Scripture believing in Christ, - namely, the trusting unto
him alone for life and salvation, as the whole of divine wisdom and grace is
administered by him unto these ends. For this we come unto him, we receive
him, we believe in him, we trust him, we abide in him; with all those other
ways whereby our faith in him is expressed.
And this is the second ground or reason whereon faith does close with,
embrace, and approve of God's way of saving sinners; whereby it will
evidence itself, unto the comfort of them in whom it is, in the midst of all
their trials and temptations.
Thirdly, Faith approves of this way, as that which makes the glory of God,
in the giving and the sanction of the law, to be as eminently conspicuous as
if it had been perfectly fulfilled by every one of us in our own persons.
The law was a just representation of the righteousness and holiness of God;
and the end for which it was given was, that it might be the means and
instrument of the eternal exaltation of his glory in these holy properties
of his nature. Let no man imagine that God has laid aside this law, as a
thing of no more use; or that he will bear a diminution of that glory, or
any part of it, which he designed in the giving of it. Heaven and earth
shall pass away, but no jot or little of the law shall do so. No believer
can desire, or be pleased with, his own salvation, unless the glory of God
designed by the law be secured. He cannot desire that God should forego any
part of his glory that he might be saved. Yea, this is that on the account
whereof he principally rejoices in his own salvation, - namely, that it is
that wherein God will be absolutely, universally, and eternally glorified.
Now, in this way of saving sinners by Jesus Christ, by mercy, pardon, and
the righteousness of another (of all which the law knows nothing), faith
does see and understand how all that glory which God designed in the giving
of the law is eternally secured and preserved entire, without eclipse or
diminution. The way whereby this is done is declared in the gospel. See Rom
3:24-26 l 8:2-4; 10:3,4. Hereby faith is enabled to answer all the
challenges and charges of the law, with all its pleas for the vindication of
divine justice, truth and holiness; it has that to offer which gives it the
utmost satisfaction in all its pleas for God: so is this answer managed, Rom
8:32-34.
And this is the first way whereby the faith of God's elect does evidence
itself in the minds and consciences of them that do believe, in the midst of
all their contests with sin, their trials and temptations, to their relief
and comfort, - namely, the closing with, and approbation of, God's way of
saving sinners by Jesus Christ, on the grounds and reasons which have been
declared.
II. The second evidence of the faith of God's elect
The second way whereby true faith does evidence itself in the souls and
consciences of believers, unto their supportment and comfort under all their
conflicts with sin, in all their trials and temptations, is by a constant
approbation of the revelation of the will of God in the Scripture concerning
our holiness, and the obedience unto himself which he requires of us. This
faith will never forego, whatever trials it may undergo, whatever darkness
the mind may fall into; this it will abide by in all extremities. And that
it may appear to be a peculiar effect or work of saving faith, some things
are to be premised and considered: -
1. There is in all men by nature a light enabling them to judge of the
difference that is between what is morally good and what is evil, especially
in things of more than ordinary importance. This light is not attained or
acquired by us; we are not taught it, we do not learn it: it is born with
us, and inseparable from us; it prevents [exists previously to]
consideration and reflection, working naturally, and in a sort necessarily,
in the first acting of our souls.
And the discerning power of this light, as to the moral nature of men's
actions, is accompanied inseparably with a judgment that they make
concerning themselves as unto what they do of the one kind or other, and
that with respect unto the superior judgment of God about the same things.
This the apostle expressly ascribes unto the Gentiles, who had not the law,
Rom 2:14,15: "The Gentiles, which have not the law, do by nature the things
contained in the law, these, having not the law, are a law unto themselves:
which show the work of the law written in their hearts, their consciences
also bearing witness, and their thoughts the meanwhile accusing or else
excusing one another." This is a most exact description of a natural
conscience, in both the powers of it; it discerns that good and evil which
is commanded and forbidden in the law, and it passes an acquitting or
condemning judgment and sentence, according to what men have done.
Wherefore, this approbation of duties in things moral is common unto all
men. The light whereby it is guided may be variously improved, as it was in
some of the Gentiles; and it may be stifled in some, until it seem to be
quite extinguished, until they become like the beasts that perish. And where
the discerning power of this light remains, yet, through a continual
practice of sin and obduracy therein, the judging power of it as unto all
its efficacy may be lost: so the apostle declares concerning them who are
judicially hardened and given up unto sin, Rom 1:32, "These, knowing the
judgment of God, that they which commit such things are worthy of death, not
only do the same, but have pleasure in them that do them." They still
discern what is evil and sinful, and know what is the judgment of God
conceding such things; but yet the love of sin and custom in sinning do so
far prevail in them, as to contemn both their own light and God's judgment,
so as to delight in what is contrary unto them. These the apostle describes,
Eph 4:19, "Being past feeling" (all sense of convictions), "they have given
themselves over unto lasciviousness, to work all uncleanness with
greediness;" such as the world is filled withal at this day.
This is not that approbation of obedience which we inquire after; it is, in
some measure, in the worst of men, nor has it any likeness unto that duty of
faith which we treat of, as will immediately appear.
2. There is a farther knowledge of good and evil by the law, and this is
also accompanied with a judgment acquitting or condemning; for the law has
the same judging power and authority over men that their own consciences
have, - namely, the authority of God himself. The law is to sinners as the
tree of knowledge of good and evil, - it opens their eyes to see the nature
of what they have done; for "by the law is the knowledge of sin," Rom 3:20:
and so is the knowledge of duty also; for it is the adequate rule of all
duty. There is, I say, a knowledge and conviction of duty and sin
communicated unto men by the law, and those far more clear and distinct than
what is or can be found in men from the mere light of nature; for it extends
to more instances, that being generally lost where it is alone, as unto many
important duties and sins; and it declares the nature of every sin and duty
far more clearly than natural light of itself can do.
And this knowledge of good and evil by the law may be so improved in the
minds of men as to press them unto a performance of all known duties, and an
abstinence from all known sins, with a judgment on them all. But yet herein
does not consist that approbation of holiness and obedience which faith will
produce; for, -
(1.) As unto approbation or condemnation of good or evil: that which is by
the law is particular, or has respect unto particular duties and sins,
according as occasion does present them; and extends not unto the whole law
absolutely, and all that is required in it. I do not say it is always
partial; there is a legal sincerity that may have respect unto all known
duties and sins, though it be very rare. Hardly shall we find a person
merely under the power of the law, who does not evidence an indulgence unto
some sin, and a neglect of some duties: but such a thing there may be; it
was in Paul, in his pharisaism, - he was, "touching the righteousness which
is in the law, blameless," Phil 3:6. He allowed not himself in any known
sin, nor in the neglect of any known duty; nor could others charge him with
any defect therein, - he was blameless. But where this is, still this
approbation or condemnation is particular, - that is, they do respect
particular duties and sins as they do occur; there is not a respect in them
unto the whole righteousness and holiness of the law, as we shall see.
Wherefore, a man may approve of every duty in its season as it is offered
unto him, or when at any time he thinks of it by an act of his fixed
judgment; and so, on the contrary, as unto sin; and yet come short of that
approbation of holiness and righteousness which we inquire after.
(2.) It is not accompanied with a love of the things themselves that are
good, as they are so, and a hatred of the contrary; for the persons in whom
it is do not, cannot, "delight in the law of God after the inward man," as
Rom 7:22, so as to approve of it, and all that is contained in it, cleaving
to them with love and delight. They may have a love for this or that duty,
and a hatred of the contrary, but it is on various considerations, suited
unto their convictions and circumstances; but it is not on the account of
its formal nature, as good or evil. Wherefore, -
(3.) No man, without the light of saving faith, can constantly and
universally approve of the revelation of the will of God, as unto our
holiness and obedience.
To make this evident, which is the foundation of our present discovery of
the acting of saving faith, we must consider, - [1.] What it is that is to
be approved. [2.] What this approbation is, or wherein it does consist: -
[1.] That which is to be approved is the holiness and obedience which God
requires in us, our natures, and actions, and accepts from us, or accepts in
ups. It is not particular duties as they occur unto us, taken alone and by
themselves, but the universal correspondence of our natures and actions unto
the will of God. The Scripture gives us various descriptions of it, because
of the variety of graces and gracious operations which concur therein. We
may here mention some of its principal concerns, having handled the nature
of it at large elsewhere; for it may he considered, -
Firstly. As unto its foundation, spring, and causes: and this is the
universal renovation of our natures into the image of God, Eph 4:24; or the
change of our whole souls, in all their faculties and powers, into his
likeness, whereby we become new creatures, or the workmanship of God created
in Christ Jesus unto good works, 2 Cor 5:17; Eph 2:10; wherein we are
originally and formally sanctified throughout, in our "whole spirit, and
soul, and body," 1 Thess 5:23. It is the whole law of God written in our
hearts, transforming them into the image of the divine holiness, represented
therein. And this, next unto the blood of Christ and his righteousness, is
the principal spring of peace, rest, and complacency, in and unto the souls
of believers: it is their joy and satisfaction to find themselves restored
unto a likeness and conformity unto God, as we shall see farther
immediately. And where there is not some gracious sense and experience
hereof, there is nothing but disorder and confusion in the soul; nothing can
give it a sweet composure, a satisfaction in itself, a complacency with what
it is, but a spiritual sense of this renovation of the image of God in it.
Secondly. It may be considered as unto its permanent principle in the mind
and affections; and this, because of its near relation unto Christ, its
conjunction with him, and derivation from him, is sometimes said to be
Christ himself. Hence we live, yet not so much we as Christ lives in us, Gal
2:20; for "without him we can do nothing," John 15:5; for "he is our life,"
Col 3:4. As it resides in believers, it is a permanent principle of
spiritual life, light, love, and power, acting in the whole soul and all the
faculties of the mind, enabling them to cleave unto God with purpose of
heart, and to live unto him in all the acts and duties of spiritual life:
this is that whereby the Holy Ghost is "in them a well of water, springing
up into everlasting life," John 4:14. It is the spirit that is born of the
Spirit; it is the divine nature, whereof we are made partakers by the
promises; it is a principle of victorious faith and love, with all graces
any way requisite unto duties of holy obedience; as to the matter or manner
of their performance, enabling the soul unto all the acts of the life of
God, with delight, joy, and complacency.
This it is in its nature. However, as unto degrees of its operation and
manifestation, it may be very low and weak in some true believers, at least
for a season; but there are none who are really so, but there is in them a
spiritually vital principle of obedience, or of living unto God, that is
participant of the nature of that which we have described; and if it be
attended unto, it will evidence itself in its power and operations unto the
gracious refreshment and satisfaction of the soul wherein it is. And there
are few who are so destitute of those evidences but that they are able to
say, "Whereas I was blind, now I see, though I know not how my eyes were
opened; whereas I was dead, I find motions of a new life in me, in breathing
after grace, in hungering and thirsting after righteousness, though I know
not how I was quickened."
Thirdly. It may be considered as unto its disposition, inclinations, and
motions. These are the first acting of a vital principle; as the first
acting of sin are called "the motions of sin" working in our members, Rom
7:5. Such motions and inclinations unto obedience do work in the minds of
believers, from this principle of holiness; it produces in them a constant,
invariable disposition unto all duties of the life of God. It is a new
nature, and a nature cannot be without suitable inclinations and motions;
and this new spiritual disposition consists in a constant complacency of
mind in that which is good and according to the will of God, in an adherence
by love unto it, in a readiness and fixedness of mind with respect unto
particular duties. In brief, it is that which David describes in the 119 th
Psalm throughout, and that which is figuratively foretold concerning the
efficacy of the grace of the gospel in changing the natures and dispositions
of those that are partakers of it, Isa 11:6-8.
This every believer may ordinarily find in himself; for although this
disposition may be variously weakened, opposed, interrupted by indwelling
sin, and the power of temptation; though it may be impaired by a neglect of
the stirring up and exercise of the principle of spiritual life, in all
requisite graces, on all occasions; yet it will still be working in them,
and will fill the mind with a constant displicency with itself, when it is
not observed, followed, improved. No believer shall ever have peace in his
own mind, who has not some experience of a universal disposition unto all
holiness and godliness in his mind and soul: herein consists that love of
the law, of which it is said those in whom it is have "great peace, and
nothing shall offend them," Ps 119:165; it is that wherein their souls find
much complacency.
Fourthly. It may be considered with respect unto all the acts, duties, and
works, internal and external, wherein our actual obedience does consist.
Being, on the principles mentioned, made free from sin, and becoming the
servants of God, believers herein have their "fruit unto holiness," whereof
"the end is everlasting life," Rom 6:22. This I need not stay to describe.
Sincerity in every duty, and universality with respect unto all duties, are
the properties of it.
"This is the will of God, even your sanctification," 1 Thess 4:3; that
"holiness, without which no man shall see the Lord," Heb 12:14; "that good,
and acceptable, and perfect will of Cod" which we are to approve, Rom 12:2.
[2.] Our next inquiry is, what is that approbation of this way of holiness
which we place as an evidence of saving faith? And I say, it is such as
arises from experience, and is accompanied with choice, delight, and
acquiescence; it is the acting of the soul in a delightful adherence unto
the whole will of God; it is a resolved judgment of the beauty and
excellency of that holiness and obedience which the gospel reveals and
requires, and that on the grounds which shall be immediately declared, and
the nature thereof therein more fully opened.
This approbation cannot be in any unregenerate person, who is not under the
conduct of saving faith, who is destitute of the light of it. So the apostle
assures us, Rom 8:7, "The carnal mind is enmity against God: for it is not
subject to the law of God, neither indeed can be." Whatever work it may have
wrought in it, or upon it, yet, whilst it is carnal or unrenewed, it has a
radical enmity unto the law of God; which is the frame of heart which stands
in direct opposition unto this approbation. It may think well of this or
that duty, from its convictions and other considerations, and so attend unto
their performance; but the law itself, in the universal holiness which it
requires, it does utterly dislike: those in whom it is are "alienated from
the life of God through the ignorance that is in them," Eph 4:18. This life
of God is that holiness and obedience which he requires of us in their
principles and duties; and to be alienated from it is to dislike and
disapprove of it: and such is the frame of mind in all unregenerate persons.
Having thus prepared the way, I return unto the declaration and confirmation
of the assertion, namely, -
Treat true and saving faith, in all storms and temptations, in all
darknesses and distresses, will evidence itself unto the comfort and
supportment of them in whom it is, by a constant, universal approbation of
the whole will of God, concerning our holiness and obedience, both in
general and in every particular instance of it.
We may a little explain it: -
1. Faith will not suffer the mind, on any occasion or temptation, to
entertain the least dislike of this way of holiness, or of any thing that
belongs unto it. The mind may sometimes, through temptations, fall under
apprehensions that one shall be eternally ruined for want of a due
compliance with it; this makes it displeased with itself, but not with the
obedience required. Rom 7:10,12, "The commandment, which was ordained to
life, I found to be unto death; but the law is holy, and the commandment
holy, and just, and good." "However it be with me, whatever becomes of me,
though I die and perish, yet the law is holy, just, and good." It dislikes
nothing in the will of God, though it cannot attain unto a compliance with
it. Sometimes the conscience is under perplexities and rebukes for sin;
sometimes the mind is burdened by the tergiversation of the flesh unto
duties that are cross unto its inclinations and interests; sometimes the
world threatens the utmost dangers unto the performance of some duties of
religion: but none of these are able to provoke the soul that is under the
conduct of faith to dislike, to think hard of, any of those ways and duties
whence these difficulties arise. And, -
2. As it will not dislike any thing in this way of holiness, so it will not
desire on any occasion that there should be any alteration in it, or any
abatement of it, or of any thing required in it. Naaman the Syrian liked
well of the worship of the true God in general; but he would have an
abatement of duty as to one instance, in compliance with his earthly
interest, which discovered his hypocrisy. Such imaginations may befall the
minds of men, that if they might be excused, in this or that instance, unto
duties that are dangerous and troublesome (like profession in the times of
persecution), or might be indulged in this or that sin, which either their
inclinations are very prone unto, or their secular interest do call for,
they should do well enough with all other things. Accordingly, the practice
of many does answer their inclination and desire. They will profess religion
and obedience unto God, but will keep back part of the price; - will hide a
wedge in their tents, through indulgence unto some corruption, or dislike of
some duties in their circumstances: they would give unto themselves the
measure of their obedience. And according as men's practice is, so do they
desire that things indeed should be, that that practice should please God
which pleased them. This faith abhors; the soul that is under the conduct of
it is not capable of any one desire that any thing were otherwise than it is
in the will of God concerning our holiness and obedience, no more than it
can desire that God should not be what he is. No; though any imagination
should arise in it, that by some change and abatement in some instances it
might be saved, which now is uncertain whether that be so or no, it will
admit of no such composition, but will choose to stand or fall unto the
entire will of God.
We shall therefore, in the next place, proceed to inquire on what grounds it
is that faith does thus approve of the whole will of God, as unto our
holiness and obedience; as also, how it evidences itself so to do. And these
grounds are two: - the one respecting God; the other, our own souls.
First, Faith looks on the holiness required of us as that which is suited
unto the holiness of God himself, - as that which it is meet for him to
require, on the account of his own nature, and the infinite perfections
thereof. The rule is, "Be ye holy, for I the LORD your God am holy;" - "I
require that of you which becomes and answers my own holiness; because I am
holy, it is necessary that you should be so; if you are mine in a peculiar
manner, your holiness is that which becomes my holiness to require."
We have before declared what this gospel holiness is, wherein it does
consist, and what is required thereunto; - and they may be all considered
either as they are in us, inherent in us, and performed by us; or as they
are in themselves, in their own nature, and in the will of God. In the first
way, I acknowledge that, by reason of our weaknesses, imperfections, and
partial renovation only, as to degrees, in this life, with our manifold
defects and sins, they make not a clear representation of the holiness of
God; however, they are the best image of it, even as in the meanest of
believers, that this world can afford. But in themselves, and their own
nature, as it lies in the will of God, they make up the most glorious
representation of himself that God ever did or will grant in this world;
especially if we comprise therein the exemplification of it in the human
nature of Christ himself: for the holiness that is in believers is of the
same nature and kind with that which was and is in Jesus Christ, though his
exceed theirs inconceivably in degrees of perfection.
Wherefore we are required to be holy, as the Lord our God is holy; and
perfect, as our heavenly Father is perfect: which we could not be, but that
in our holiness and perfection there is a resemblance and answerableness
unto the holiness and perfection of God. And if a due sense hereof were
continually upon our hearts, it would influence us unto greater care and
diligence in all instances of duty and sin than, for the most part, we do
attain unto and preserve. If we did on all occasions sincerely and severely
call ourselves to an account whether our frames, ways, and actions bear a
due resemblance unto the holiness and perfections of God, it would be a
spiritual preservative on all occasions.
Faith, I say, then, discerns the likeness of God in this holiness, and every
part of it, - sees it as that which becomes him to require; and thereon
approves of it, reverencing God in it all: and it does so in all the parts
of it, in all that belongs unto it.
1. It does so principally in the inward form of it, which we before
described, - in the new creature, the new nature, the reparation of the
image of God that is in it: in the beauty hereof it continually beholds the
likeness and glory of God. For it is created "kata Theon", - according unto
God, after him, or in his image, - "in righteousness and true holiness," Eph
4:24. "The new man is renewed after the image of him that created him," Col
3:10.
When God first created all things, the heavens and the earth, with all that
is contained in them, he left such footsteps and impressions of his infinite
wisdom, goodness, and power, on them, that they might signify and declare
his perfection, - his eternal power and Godhead; yet did he not, he is not
said to have created them in his own image. And this was because they were
only a passive representation of him in the light of others, and not in
themselves; nor did they represent at all that wherein God will be
principally glorified among his creatures, - namely, the universal rectitude
of his nature in righteousness and holiness. But of man it is said,
peculiarly and only, that he was made in the image and likeness of God: and
this was because, in the rectitude of his nature, he represented the
holiness and righteousness of God; which is the only use of an image. This
was lost by sin. Man in his fallen condition does no more represent God;
there is nothing in him that has any thing of the likeness or image of God
in it; all is dead, dark, perverse, and confused. This new nature, whereof
we speak, is created of God for this very end, that it may be a blessed
image and representation of the holiness and righteousness of God. Hence it
is called the "divine nature," whereof we are partakers, 2 Peter 1:4. And he
that cannot see a representation of God in it, has not the light of faith
and life in him.
Hereon, I say, faith does approve of the form and principle of this
holiness, as the renovation of the image of God in us; it looks upon it as
that which becomes God to bestow and require, and therefore that which has
an incomparable excellency and desirableness in it. Yea, when the soul is
ready to faint under an apprehension that it is not partaker of this holy
nature, because of the power of sin in it and temptations on it, it knows
not whether itself be born of God or no (as is the case with many); - yet
where this faith is, it will discern the beauty and glory of the new
creation in some measure, as that which bears the image of God; and thereon
does it preserve in the soul a longing after it, or a farther participation
of it.
By this work or act of it does faith discover its sincerity; which is that
which we inquire after. Whilst it has an eye open to behold the glory of God
in the new creature, whilst it looks on it as that wherein there is a
representation made of the holiness of God himself, as that which becomes
him to require in us, and thereon approves of it as excellent and desirable,
it will be an anchor unto the soul in its greatest storms; for this is a
work beyond what a mere enlightened conscience can arise unto. That can
approve or disapprove of all the acts and effects of obedience and
disobedience, as unto their consequent; but to discern the spiritual nature
of the new creature, as representing the holiness of God himself, and
thereon constantly to approve of it, is the work [of faith] alone.
2. It does the same with respect unto the internal acts and effects of this
new creature, or principle of new obedience. The first thing it produces in
us is a frame of mind spiritual and heavenly; they that are after the Spirit
are "spiritually-minded," Rom 8:5,6. It looks on the opposite frame, namely,
of being carnally-minded, as vile and loathsome; it consisting in a
readiness and disposition of mind to actuate the lusts of the flesh. But
this spiritual frame of mind, in a just constellation of all the graces of
the Spirit, influencing, disposing, and making ready the soul for the
exercise of them on all occasions, and in all duties of obedience, - this is
the inward glory of the "King's daughter," which faith sees and approves of,
as that which becomes God to require in us; whatever is contrary hereunto,
as a sensual, carnal, worldly frame of mind, it looks on as vile and base,
unworthy of God, or of those who design the enjoyment of him.
3. It does the same with respect unto all particular duties, internal and
external, when they are enlivened and filled up with grace. In them consists
our "walking worthy at God," Col 1:10; 1 Thess 2:12, such a walk as is meet
for God to accept; that whereby and wherein he is glorified. The contrary
hereunto, in the neglect of the duties of holiness, or the performance of
them without the due exercise of grace, faith looks on as unworthy of God,
unworthy of our high and holy calling, unworthy of our profession, and
therefore does constantly condemn and abhor.
All this, as we observed before, faith will continue to do constantly, under
temptations and desertions. There are seasons wherein the soul may be very
weak, as unto the powers, effects, and duties of this spiritual life; such
the psalmist oftentimes complains of in his own case, and it is evident in
the experience of most. Few there are who have not found, at one time or
another, great weakness, decays, and much deadness in their spiritual
condition. And sometimes true believers may be at a loss as unto any
refreshing experience of it in its operations. They may not be able to
determine in the contest whether sin or grace have the dominion in them. Yet
even in all these seasons faith will keep up the soul unto a constant high
approbation of this way of holiness and obedience, in its root and fruits,
in its principle and effects, in its nature, disposition, and duties. For
when they cannot see the beauty of these things in themselves, they can see
it in the promises of the covenant, in the truth of the gospel, wherein it
is declared, and in the effects of it in others.
And great advantage is to be obtained by the due exercise of faith herein.
For, -
(1.) It will never suffer the heart to be at rest in any sinful way, or
under any such spiritual decays as shall estrange it from the pursuit of
this holiness. The sight, the conviction of its excellency, the approbation
of it, as that which in us and our measure answers the holiness of God, will
keep up the mind unto endeavours after it, will rebuke the soul in all its
neglects of it; nor will it allow any quiet or peace within, without an
endeavour after a comfortable assurance of it. That soul is desperately sick
which has lost an abiding sense of the excellency of this holiness, in its
answerableness unto the holiness and will of God. Fears and checks of
conscience are the whole of its security against the worst of sins; and they
are a guard not to be trusted unto in the room of the peace of God. This is
one great difference between believers and those that have not faith. Fear
of the consequent of sin, with an apprehension of some advantages which are
to be obtained by a sober life and the profession of religion, do steer and
regulate the minds of unbelievers, in all they do towards God or for
eternity; but the minds of believers are influenced by a view of the glory
of the image and likeness of God in that holiness, and all the parts of it,
which they are called unto. This gives them love unto it, delight and
complacency in it, enabling them to look upon it as its own reward. And
without these affections none will ever abide in the ways of obedience unto
the end.
(2.) Where faith is in this exercise, it will evidence itself, unto the
relief of the soul, in all its darkness and temptations. The mind can never
conclude that it wholly is without God and his grace, whilst it constantly
approves of the holiness required of us. This is not of ourselves; by nature
we are ignorant of it. This "life is hid with Christ in God," Col 3:3, where
we can see nothing of it; hereon we are alienated from it, and do dislike
it: "Alienated from the life of God through the ignorance that is in us,"
Eph 4:18. And most men live all their days in a contempt of the principal
evidences and duties of this life of God, and of the principle of it, which
they look on as a fable. Wherefore, the mind may have great satisfaction in
a sight of the beauty and approbation of this holiness, as that which
nothing can produce but sincere and saving faith.
Secondly, Faith approves of this way of holiness and obedience, as that
which gives that rectitude and perfection unto our nature whereof it is
capable in this world. It is the only rule and measure of them; and whatever
is contrary thereunto is perverse, crooked, vile, and base. Some men think
that their nature is capable of no other perfection but what consists in the
satisfaction of their lusts; they know no other blessedness, nothing that is
suitable to their desires, but the saving of nature, in the pursuit of its
corrupt lusts and pleasures. So are they described by the apostle, Eph 4:19.
The business of their lives is to make provision for the flesh, to fulfill
it in the lusts thereof; they walk in the lusts of the flesh, "fulfilling"
(so far as they are able) "the desires of the flesh and of the mind," Eph
2:3. They neither know nor understand what a hell of confusion, disorder,
and base degeneracy from the original constitution, their minds are filled
withal. This perfection is nothing but the next disposition unto hell; and
it does manifest its own vileness unto every one who has the least ray of
spiritual light.
Some among the heathen placed the rectitude of nature in moral virtues and
operations, according unto them; and this was the utmost that natural light
could ever rise up unto: but the uncertainty and weakness hereof are
discovered by the light of the gospel.
It is faith alone that discovers what is good for us, in us, and unto us,
whilst we are in this world. It is in the renovation of the image of God in
us, - in the change and transformation of our nature into his likeness, - in
acting from a gracious principle of a divine life, - in duties and
operations suited thereunto, - in the participation of the divine nature by
the promises, - that the good, the perfection, the order, the present
blessedness of our nature do consist.
Hereby are the faculties of our souls exalted, elevated, and enabled to act
primigenial powers, with respect unto God and our enjoyment of him; which is
our utmost end and blessedness. Hereby are our affections placed on their
proper objects (such as they were created meet for, and in closing wherewith
their satisfaction, order, and rest do consist), - namely, God and his
goodness, or God as revealed in Jesus Christ by the gospel. Hereby all the
powers of our souls are brought into a blessed frame and harmony in all
their operations, - whatever is dark, perverse, unquiet, vile, and base,
being cast out of them. But these things must be a little more distinctly
explained.
1. There is in this gospel holiness, as the spring and principle of it, a
spiritual, saving light, enabling the mind and understanding to know God in
Christ, and to discern spiritual things in a spiritual, saving manner; for
herein "God shines into our hearts, to give us the knowledge of his glory in
the face of Jesus Christ," 2 Cor 4:6. Without this, in some degree, whatever
pretence there may be or appearance of holiness in any, there is nothing in
them of what is really so, and thereon accepted with God. Blind devotion, -
that is, an inclination of mind unto religious duties, destitute of this
light, - will put men on a multiplication of duties, especially such as are
of their own invention, in "a show of wisdom in will-worship, and humility,
and neglecting of the body," as the apostle speaks, Col 2:23; wherein there
is nothing of gospel holiness.
"The new man is renewed in knowledge after the image of him that created
him," Col 3:10. That this saving light and knowledge is the spring and
principle of all real evangelical holiness and obedience, the apostle
declares in that description which he gives us of the whole of it, both in
its beginning and progress, Col 1:9-11, "We desire that ye might be filled
with the knowledge of his will, in all wisdom and spiritual understanding;
that ye might walk worthy of the Lord unto all pleasing, being fruitful in
every good work, and increasing in the knowledge of God; strengthened with
all might, according to his glorious power, unto all patience and long
suffering with joyfulness." It is a blessed account that is here given us of
that gospel holiness which we inquire after, in its nature, original,
spring, progress, fruits, and effects; and a serious consideration of it as
here proposed, - a view of it in the light of faith, - will evidence how
distant and different it is from those schemes of moral virtues which some
would substitute in its room. It has a glory in it which no unenlightened
mind can behold or comprehend; the foundation of it is laid in the knowledge
of the will of God, in all wisdom and spiritual understanding. This is that
spiritual, saving light whereof we speak; the increase hereof is prayed for
in believers by the apostle, Heb 1:17,18, even "that the God of our Lord
Jesus Christ, the Father of glory, would give unto you the spirit of wisdom
and revelation in the knowledge of him: the eyes of your understanding being
enlightened; that ye may know what is the hope of his calling, and what the
riches of the glory of his inheritance in the saints;" which here is called
"increasing in the knowledge of God," verse 10. The singular glory of this
saving light, in its original, its causes, use, and effects, is most
illustriously here declared: and this light is in every true believer, and
is the only immediate spring of all gospel holiness and obedience; for "the
new man is renewed in knowledge after the image of him that created him,"
Col 3:10.
This light, this wisdom, this spiritual understanding, thus communicated
unto believers, is the rectitude and perfection of their minds in this
world. It is that which gives them order, and peace, and power, enabling
them to act all their faculties in a due manner, with respect unto their
being and end. It is that which gives beauty and glory to the inward man,
and which constitutes a believer an inhabitant of the kingdom of light, -
whereby we are "delivered from the power of darkness, and translated into
the kingdom of the Son of God's love," Col 1:13; or "out of darkness into
his marvelous light," 1 Peter 2:9.
That which is contrary hereunto, is that ignorance, darkness, blindness, and
vanity, which the Scripture declares to be in the minds of all unregenerate
persons; and they are really so, where they are not cured by the glorious
working of the power and grace of God before mentioned.
Now, faith discerns these things, as the spiritual man discerns all things,
1 Cor 2:15. It sees the beauty of this heavenly light, and judges that it is
that which gives order and rectitude unto the mind; as also, that that which
is contrary unto it is vile, base, horrid, and to be ashamed of. As for
those who "love darkness more than light, because their deeds are evil," -
it knows them to be strangers unto Christ and his gospel.
2. Again: there is required unto this holiness, a principle of spiritual
life and love unto God. This guides, acts, and rules in the soul, in all its
obedience; and it gives the soul its proper order in all its operations:
that which is contrary hereunto is death, and enmity against God. Faith
judges between these two principles and their operations: the former in all
its acting it approves of as lovely, beautiful, desirable, as that which is
the rectitude and perfection of the will: and the other it looks on as
deformed, froward, and perverse.
3. The like may be said of its nature and operations in the affections, as
also of all those duties of obedience which proceed from it, as it is
described in the place before mentioned.
It remains only that we show by what acts, ways, and means, faith does
evidence this its approbation of gospel holiness, as that which is lovely
and desirable in itself, and which gives all that rectitude and perfection
unto our minds which they are capable of in this world. And it does so, -
1. By that self-displicency and abasement which it works in the mind on all
instances and occasions where it comes short of this holiness. This is the
chief principle and cause of that holy shame which befalls believers on
every sin and miscarriage, wherein they come short of what is required in
it: Rom 6:21, "Those things whereof ye are now ashamed." Now when, by the
light of faith, you see how vile it is, and unworthy of you, what a
debasement of your souls there is in it, you are ashamed of it. It is true,
the principal cause of this holy shame is a sense of the unsuitableness that
is in sin unto the holiness of God, and the horrible ingratitude and
disingenuity that there is in sinning against him; but it is greatly
promoted by this consideration, that it is a thing unworthy of us, and that
wherein our natures are exceedingly debased. So it is said of provoking
sinners, that they "debase themselves even unto hell," Isa 57:9; or make
themselves as vile as hell itself, by ways unworthy the nature of men. And
this is one ground of all those severe self reflections which accompany
godly sorrow for sin, 2 Cor 7:11.
And hereby does faith evidence itself and its own sincerity, whilst a man is
ashamed of, and abased in, himself for every sin, for every thing of sin,
wherein it comes short of the holiness required of us, as that which is base
and unworthy of our nature, in its present constitution and renovation;
though it be that which no eye sees but God's and his own, he has that in
him which will grow on no root but sincere believing. Wherefore, whatever
may be the disquieting conflicts of sin in and against our souls, whatever
decays we may fall into, - which be the two principles of darkness and fears
in believers, whilst this inward holy shame and self-abasement, on account
of the vileness of sin, is preserved, faith leaves not itself without an
evidence in us.
2. It does the same by a spiritual satisfaction, which it gives the soul in
every experience of the transforming power of this holiness, rendering it
more and more like unto God. There is a secret joy and spiritual refreshment
rising in the soul from a sense of its renovation into the image of God; and
all the acting and increases of the life of God in it augment this joy.
Herein consists its gradual return unto its primitive order and rectitude,
with a blessed addition of supernatural light and grace by Christ Jesus; it
finds itself herein coming home to God from its old apostasy, in the way of
approaching to eternal rest and blessedness: and there is no satisfaction
like unto that which it receives therein.
This is the second way wherein faith will abide firm and constant, and does
evidence itself in the soul of every believer. However low and mean its
attainments be in this spiritual life and the fruits of it, though it be
overwhelmed with darkness and a sense of the guilt of sin, though it be
surprised and perplexed with the deceit and violence thereof, yet faith will
continue here firm and unshaken. It sees that glory and excellency in the
holiness and obedience that God requires of us, - as it is a representation
of his own glorious excellencies, the renovation of his image, and the
perfection of our natures thereby, - as that it constantly approves of it,
even in the deepest trials which the soul can be exercised withal; and
whilst this anchor holds firm and stable we are safe.
III. The third evidence of the faith of God's elect
Thirdly, Faith will evidence itself by a diligent, constant endeavour to
keep itself and all grace in due exercise in all ordinances of divine
worship, private and public.
This is the touchstone of faith and spiritual obedience, the most intimate
and difficult part of this exercise; where this is not, there is no life in
the soul. There are two things whereby men do or may deceive themselves
herein: - 1. Abounding in the outward performance of duties or a
multiplication of them. Hereby hypocrites have in all ages deceived
themselves, Isa 58:2,3. And it was the covering that the church of Rome
provided for their apostasy from the gospel: an endless multiplication of
religious duties was that which they trusted to and boasted in. And we may
find those daily that pretend a conscience as unto the constant observation
of outward duties, and yet will abstain from no sin that comes in the way of
their lusts. And men may and do ofttimes abide constantly in them,
especially in their families and in public, yea, multiply them beyond the
ordinary measure, hoping to countenance themselves in other lusts and
neglects thereby. 2. Assistance of gifts in the performance of them; but as
this may be where there is not one dram of grace, saving grace, so when
rested in, it is a most powerful engine to keep the soul in formality, to
ruin all beginning of grace, and to bring an incurable hardness on the whole
soul.
Wherever faith is in sincerity, it will constantly labour, endeavour, and
strive to fill up all duties of divine worship with the living, real, heart
acting of grace; and where it does not so, where this is not attained, it
will never suffer the soul to take any rest or satisfaction in such duties,
but will cast them away as a defiled garment. He that can pass through such
duties without a sensible endeavour for the real exercise of grace in them,
and without self-abasement on the performance of them, will hardly find any
other clear evidence of saving faith in himself.
There are three evils that have followed the ignorance, or neglect, or
weariness of this exercise of faith, which have proved the ruin of
multitudes: -
1. This has been the occasion and original of all false worship in the
world, with the invention of those superstitious rites and ceremonies
wherein it consists. For men having lost the exercise of faith in the
ordinances of worship that are of divine institution, they found the whole
of it to be useless and burdensome unto them; for without this constant
exercise of faith there is no life in it, nor satisfaction to be obtained by
it. They must, therefore, have something in it, or accompanying of it, which
may entertain their minds, and engage their affections unto it. If this had
not been done, it would have been utterly deserted by the most. Hereon were
invented forms of prayer in great diversity, with continual diversions and
avocations of the mind from what is proposed; because it cannot abide in the
pursuit of any thing spiritual without the exercise of faith. This gives it
some entertainment by the mere performance, and makes it think there is
something where indeed is nothing. Hereunto are added outward ceremonies of
vestments, postures, and gestures of veneration, unto the same end. There is
no other design in them all but to entertain the mind and affections with
some complacency and satisfaction in outward worship, upon the loss or want
of that exercise of faith which is the life and soul of it in believers. And
as any persons do decay herein, they shall find themselves insensibly
sinking down into the use of these lifeless forms, or that exercise of their
natural faculties and memory which is not one jot better; yea, by this
means, some, from an eminency in spiritual gifts, and the performance of
duties by virtue of them, have sunk into an Ave Maria or a Credo, as the
best of their devotion.
2. This has caused many to turn aside, to fall off from and forsake the
solemn ordinances of divine worship, and to retake themselves unto vain
imaginations for relief, in trembling, enthusiastical singing and feigned
raptures; from hence have so many forsaken their own mercies to follow after
lying vanities. They kept for a while unto the observance of the divine
institutions of worship; but not having faith to exercise in them, by which
alone they are life and power, they became useless and burdensome unto them:
they could find neither sweetness, satisfaction, nor benefit in them. It is
not possible that so many in our days, if ever they had tasted of the old
wine, should so go after new; - if ever they had experience of that savour,
power, and life, which is in the ordinances of divine worship, when acted
and enlivened by the exercise of faith, should forsake them for that which
is nothing: "They went out from us, but they were not of us; for if they had
been of us, they would have continued with us." "Had they known it, they
would not have crucified the Lord of glory." This, therefore, is the true
reason why so many in our days, after they have for a season abode under,
and in the observation of, the gospel ordinances of worship, have fallen off
from them, namely, not having faith to exercise in them, nor endeavouring
after it, they did really find no life in them, nor benefit by them.
3. Some, on the same ground, fall into profaneness, pretending to take up
with a natural religion, without any instituted worship at all. Of this sort
of persons we have multitudes in the days wherein we live; having nothing of
the light of faith, they can see no form or comeliness in Christ, nor in any
thing that belongs unto him. By these means are souls every day precipitated
into ruin.
Herein, therefore, I say, true faith will evidence itself in all darknesses
and distress whatsoever: it will always endeavour to keep itself, and all
other graces, in a due and constant exercise in all duties of worship,
private and public. It may sometimes be weakened in its acting and
operations, it may be under decays, it may be as a sleep, and that not only
as unto particular duties and seasons, but as unto the inward habitual frame
of the mind; but where it is true and genuine, it will shake itself out of
this dust, cast off the sin that does so easily beset us, and stir up
itself, with all might and contention, unto its duty. And there is no more
dangerous state for a soul than when it is sinking down into formality, and
neglect of the exercise of faith, in a multitude of duties; then is it
assuredly ready to die, if it be not dead already.
If we are wise, therefore, we will watch, and take care that we lose not
this evidence of faith; it will stand us instead when, it may be, all other
things seem to be against us. Some have been relieved by the remembrance of
this exercise of faith, when they have been at the door of desperation: -
such or such a season they had experience of the work of faith in prayer,
has been their relief. An experience hereof is a jewel, which may be of no
great use whilst it lies by you locked up in a cabinet, but which you will
know the worth of if ever you come to need bread for your lives.
It is, therefore, worthwhile to inquire what we ought to do, or what means
we ought to use, that we may keep up faith unto its due exercise in all the
parts of divine worship, so as that it may give us a comforting evidence of
itself in times of temptation and darkness? And unto this end the ensuing
directions may be of use: -
1. Labour to have your hearts always affected with a due sense of the
infinite perfections of the divine nature in all our approaches unto him,
especially of his sovereign power, holiness, immensity, and omnipresence;
and this will produce in us also a sense of infinite distance from him. As
this is necessary, from the nature of the things themselves, so the
Scripture gives us such descriptions of God as are suited to in generate
this frame in us. This is that which Joshua aimed to bring the people unto,
when he designed to engage them in the service of God in a due manner, Josh
24:19-22; and that which the apostle requires in us, Heb 12:28,29. And unto
the same end glorious descriptions and appearances of God are multiplied in
Scripture. If we fail herein, if we do not on all occasions fill our minds
with reverential thoughts of God, his greatness and his holiness, faith has
no foundation to stand upon in its exercise in the duties of worship. This
is the only inlet into the due exercise of grace: where it is wanting, all
holy thoughts and affections are shut out of our minds; and where it is
present, it is impossible but that there will be some gracious working of
heart in all our duties. If we are empty hereof in our entrance of duties,
we shall be sure to be filled with other things, which will be clogs and
hindrances unto us; but reverential thoughts of God, in our approaches unto
him, will cast out all superfluity of naughtiness, and dissipate all carnal,
formal frames, which will vitiate all our duties. Keep your hearts,
therefore, under this charge in all your accesses unto God, and it will
constantly open a door unto that exercise of faith which we inquire after.
Hereon and herewith we shall be affected with a sense of our infinite
distance from him; which is another means to stir up faith unto its due
exercise in reverence and godly fear. So Abraham was affected, Gen 18:27.
[This is that] which the wise man directs us unto, Eccl 5:2.
Carnal boldness in the want of these things ruins the souls of men,
rendering all their duties of worship unacceptable unto God, and
unprofitable unto themselves.
2. Affect your hearts with a due sense of the unsuitableness of our best
duties unto his holiness and majesty, and of his infinite condescension in
the acceptance of them. Suppose there is in any of our duties the best and
the most lively exercise of grace that we can attain unto, the most fervency
in prayer, with the most diligent attendance of our minds the most humility
and contrite trembling in hearing the word, the most devout affection of our
minds in other parts of worship; alas! what is all this to God? How little
does it answer his infinite holiness! See Job 4:18,19; 15:15,16. Our
goodness extends not unto him, Ps 16:2. There are no measures, there is no
proportion, between the holiness of God and our best duties. There is
iniquity in our holy things; they have need of mercy and pardon, of
cleansing and justification, by the blood of Christ, no less than our
persons: and an infinite condescension it is in God to take any notice of us
or them; yea, it is that which we must live in all holy admiration of all
our days.
Now if it be thus with our best duties, in our best frames, what an outrage
of sloth and negligence is it, if we bring the carcass of duties unto God,
for want of stirring up faith unto its due exercise in them! How great is
this folly, how unspeakable is the guilt of this negligence! Let us,
therefore, keep a sense hereof upon our hearts, that we may always stir up
ourselves unto our best in duties of religious worship. For, -
3. A negligence herein, or the want of stirring up faith unto a due exercise
in all duties of worship, is the highest affront we can put upon God,
arguing a great regardlessness of him. Whilst it is so with us, we have not,
we cannot have, a due sense of any of the divine perfections, of the divine
nature; we turn God what lies in us into an idol, supposing that he may be
put off with the outside and appearance of things. This the apostle cautions
us against, Heb 4:12,13, and [is that] which God detests, Isa 29:13; and he
pronounces him a deceiver, and cursed, who offers unto him the lame and
blind while he has a male in the flock, Mal 1:14. Yet thus is it with us, in
some degree, whenever we are negligent in stirring up faith into its proper
exercise in holy duties: that alone renders them the male of the flock;
without it they are lame and blind, - a corrupt thing.
It is a sad thing for men to lose their duties, to be at charge and trouble
in the multiplication of them, and attendance unto them to no purpose. Oh,
how much more sad is it when they are all provocations of God's glory! when
they tend to increase the formality and hardness of their hearts, towards
the ruin of their souls!
"Stand in awe," therefore, "and sin not; commune with your own hearts;"
cease not, until on all occasions you bring them into that exercise of faith
wherein you may glorify God as God, and not deal with him as an idol.
4. Unto the same end, keep your souls always deeply affected with a sense of
the things about which you are to treat with God in all the duties of his
worship. They are referred unto two heads: - (1.) Those which concern his
glory; (2.) Those which concern our own souls. Without a constant due sense
of these things on our hearts, faith will not act itself aright in any of
our duties. Without this intimate concern and deep sense, we know not
whether we need faith in our prayers, or have an exercise of it; formality
will drown all. The best of our prayers is but an expression unto God of
what sense we have of these things. If we have none, we pray not at all,
whatever we say or do; but when these things dwell in our minds, when we
think on them continually, when our hearts cleave unto them, faith will be
at work in all our approaches to God. Can you not pray? Charge your hearts
with these things, and you will learn so to do.
5. Watch diligently against those things which ye find by experience are apt
to obstruct your fervency in duties. Such are indispositions through the
flesh, or weariness of the flesh, distracting, foolish imaginations, the
occasions of life revolving in our minds, and the like. If such impediments
as these be not removed, if they be not watched against, they will influence
the mind, and suffocate the exercise of faith therein.
6. Above all, the principal rule herein is, that we would always carefully
remember the concernment of Christ in these duties, with respect unto his
office. He is the high priest over the house of God; through him, and under
his conduct, are we always to draw nigh to God; and his work it is to
present the prayers and supplications of the church to God. Now, we have no
way to come unto Christ, for his assistance in the discharge of his office
on our behalf, but by faith; and in all our duties of holy worship we make a
profession of our doing so, - of our coming unto God by him as our high
priest. If we endeavour not therein to have faith in exercise, how do we
mock, or make a show to him of doing that which indeed we endeavour not to
do! There can be no greater contempt of Christ in his office, nor greater
undervaluation of his love. But a due consideration hereof, namely, of the
concernment of Christ in all our duties, with respect unto the office which
he discharges for us in heaven, - is that which directly leads faith into
its proper exercise. For through him, and that in discharge of his office,
we believe in God. And when the mind is exercised with due thoughts of him,
if there be any thing of true saving faith in the heart, it will act itself
unto a blessed experience.
These things may be of use to stir us up, and guide us unto that exercise of
faith in all holy duties, an experience whereof abiding in the soul will
evidence the truth of it, unto our supportment and comfort in all
temptations and distresses.
Some, it may be, will say that their gift in prayer is mean and weak, -
that they cannot express themselves with earnestness and fervency; and so
know not whether there be any faith in exercise in their prayers or no. I
answer, There is nothing at all herein; for grace may be very high where
gifts are very low, and that frequently.
And it may be others will complain of the meanness of their gifts on whom
they attend in prayer, which is such as they cannot accompany them in the
exercise of any grace. I answer, - 1. There is no doubt but that there is a
great difference in the spiritual gifts of men in this matter, some being
much more effectual unto edification than others. 2. Take care that you are
called in providence and duty to join with them whom you intend; that you do
not first voluntarily choose that which is unto your disadvantage, and then
complain of it. 3. Be their gifts never so mean, if grace in their own
hearts be exercised by it, so it may be in ours: where there is no evidence
thereof, I confess the case is hard. 4. Let the mind be still fixed on the
matter or things uttered in prayer, so as to close with, and act faith
about, what is real object of it, and it will find its proper work in that
duty.
IV. The fourth evidence of the faith of God's elect
I come, in the next place, to instance in a peculiar way whereby true faith
will evidence itself, - not always, but on some occasions: and this is by
bringing the soul into a state of repentance. And three things must be
spoken unto, - 1. In general, what I intend by this state of repentance. 2.
What are the times and occasions, or who are the persons, wherein faith will
act itself unto this end. 3. What are the duties required unto such a state.
1. By this state of repentance I do not understand merely the grace and duty
of evangelical repentance; for this is absolutely inseparable from true
faith, and no less necessary unto salvation than itself. He that does not
truly and really repent of sin, whatever he profess himself to believe, he
is no true believer. But I intend now somewhat that is peculiar, that is not
common unto all, whereby on some occasions faith does evidence its power and
sincerity.
Neither yet do I mean a grace, duty, or state, that is of another kind or
nature from that of gospel repentance, which is common to all believers.
There are not two kinds of true repentance, nor two different states of them
that are truly penitent; all that I intend is an eminent degree of gospel
repentance, in the habit or root, and in all the fruits and effects of it.
There are various degrees in the power and exercise of gospel graces, and
some may be more eminent in one, and some in another: as Abraham and Peter
in faith, David and John in love. And there may be causes and occasions for
the greater and higher exercise of some graces and duties at one time than
at another; for we are to attend unto duties according unto our
circumstances, so as we may glorify God in them, and advantage our own
souls. So the apostle James directs us, chap. 5:13, "Is any afflicted? Let
him pray. Is any merry? Let him sing psalms." Several states, and various
circumstances in them, call for the peculiar exercise of several graces, and
the diligent performance of several duties. And this is that which is here
intended, - namely, a peculiar, constant, prevalent exercise of the grace
and duties of repentance in a singular manner. What is required hereunto
shall be afterwards declared.
2. As unto the persons in whom this is required, and in whom faith will
evidence itself by it, they are of various sorts: -
(1.) Such as have been, by the power of their corruptions and temptations,
surprised into great sins. That some true believers may be so, we have
precedents both in the Old Testament and in the New; - such, I mean, as
uncleanness, drunkenness, gluttony, theft, premeditated lying, oppression in
dealing, and failing in profession in the time of persecution; this latter
in the primitive church was never thought recoverable but by faith acting
itself in a state of repentance. Such sins will have great sorrows; as we
see in Peter, and the incestuous Corinthian, who was in danger to be
"swallowed up with overmuch sorrow," 2 Cor 2:7. Where it has been thus with
any, true faith will immediately work for a recovery, by a thorough
humiliation and repentance, as it did in Peter; and in case that any of them
shall lie longer under the power of sin, through want of effectual
convictions, it will cost them dear in the issue, as it did David. But in
this case, for the most part, faith will not rest in the mere jointing again
the bone that was broken, or with such a recovery as gives them peace with
God and their own consciences; but by a just and due remembrance of the
nature of their sin, its circumstances and aggravations, the shameful
unkindness towards God that was in it, the grief of the Holy Spirit, and
dishonour of Christ by it, it will incline and dispose the soul to a humble,
contrite frame, to a mournful walking, and the universal exercise of
repentance all its days.
And, indeed, where it does not so, men's recovery from great sins is justly
to be questioned as unto their sincerity. For want hereof it is that we have
so many palliated cures of great sins, followed with fearful and dangerous
relapses. If a man subject to great corruptions and temptations, has by them
been surprised into great actual sins, and been seemingly recovered through
humiliation and repentance, if he again break the yoke of this stated
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