Gospel grounds and evidences
of
the faith of God’s elect;
showing
I. The nature of true saving faith, in securing of the spiritual comfort of believers in this life, is of the highest importance.
II. The way wherein 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.
III. 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.
IV. A peculiar way whereby true faith will evidence itself, by bringing the soul into a state of repentance.
“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?” —
This treatise, entitled “Gospel Grounds and Evidences of the Faith of God’s Elect,” was given to the world in 1695. The remainder of the title is scarcely applicable as a correct designation of the leading divisions of the work, and may, perhaps, have been added by those who had the charge of publishing it. In the preface by Isaac Chauncey, the reader is assured that the treatise is the production of Dr Owen. It bears internal evidence of the fact, and that he wrote it, with a view to publication. When he waives the formal discussion of some topics connected with his subject, on the ground that he had attempted the discussion of them “in other writings,” it seems a just inference that it had been his intention to publish the treatise, though no explanation has transpired why it was withheld from the press for a period of twelve years after his death. The circumstance is of some moment, as showing that the work, though posthumous, may be held to contain the deliberate and matured judgement of the author on the question of which it treats.
His object is not to illustrate the common evidences of genuine religion, or the grounds on which we may conclude a man to be sincere in his religious profession. It is an inquiry rather into the evidences on which the elect of God, in any process of self-scrutiny, may ascertain the reality of their own faith. Ascribing to faith all the importance which is due to it as the instrumental cause of justification, the author suspends the entire question of the genuineness of conversion upon the existence of a fourfold development or operation of that gracious principle in the hearts of all who may be anxious to discover whether they have been really quickened and born of God.
After stating the nature of saving faith, and after a brief exhibition of the gospel as the divine method for the salvation of sinners through the merits of Christ, he proceeds to “the trial of faith,” as the main object of the treatise. In the first place, he shows that faith, if genuine, includes or denotes implicit approbation of “God’s way of saving sinners,” in opposition to all schemes of merely human invention for our spiritual deliverance. This approbation of the divine plan for our redemption, in which he holds that the very essence and life of faith consist, is founded on the conviction, — first, That the salvation revealed in the gospel is in harmony with the perfections and majesty of the divine character; secondly, That it is suited to the views, desires, and aspirations of a soul enlightened by grace; and, thirdly, That it as effectually honours the moral law as if it had been completely fulfilled in the personal obedience of the saints.
Secondly, Faith is shown to imply an approbation of
the will of God in requiring of us holiness and obedience, to the full
measure of the perfection and spirituality demanded of us in the moral law.
He appeals, in illustration of the obedience required, to the light of
nature, and to the knowledge of good and evil which men enjoy through the
law; but proves that without the light of saving faith there can be no
adequate conception of the holiness required by the divine will, urging an
acute distinction, which might rank as a separate contribution to the
doctrine of conscience, and according to which its authority in determining
the moral character of an action by no means implies the love of what is
good, and the hatred of what is evil. The function of conscience he views
is exclusively judicial, and shows that the motive which prompts to action
must spring from other considerations. Two grounds are assigned on which
faith approves of the holiness required of us:— the consistency of such a
demand with the perfection of the divine
Thirdly, Evidence of genuine faith is also afforded when the mind endeavours to keep itself in the due exercise of the grace of faith, in the public and private ordinances of divine worship. If faith is not cultivated in the worship of God, all devotion is corrupted into the empty forms of superstition, as in the ritual of Popery; or becomes the mere wildfire of fanaticism, or degenerates into the rationalism which ignores all worship instituted by the authority of revelation. Judicious directions follow as to the best method of preserving faith in vivid exercise while we are engaged in the various acts of devotion.
Fourthly, The last evidence specified of true faith is the evangelical repentance which it produces. Weanedness from the world, the lively remembrance of sin, a becoming intensity of godly sorrow on account of it, and other spiritual duties, are described as essential elements in the penitential feelings and exercises of those who really believe unto salvation.
The treatise indicates an acquaintance with the true philosophy of human nature, thorough knowledge of the world, and of man individually, as he takes the hue of his character from surrounding objects and social influences, and that depth of Christian experience in which our author has perhaps been rarely excelled. He shines in the anatomy of human motives; and while he goes deeply into the subjective workings of faith, he is always keenly alive to the objective realities of evangelical truth. The Christian reader will find this treatise an admirable manual for self-examination. — Ed.
As faith is the first vital act that every true Christian puts forth, and the life which he lives is by the faith of the Son of God, so it is his next and great concern to know that he does believe, and that believing he has eternal life; that his faith is the faith of God’s elect, and of the operation of God: without some distinct believing knowledge of which he cannot so comfortably assure his heart before God concerning his calling and election, so far as to carry him forth in all the ways of holiness, in doing and suffering the will of God with necessary resolution and cheerfulness; the doing of which in a right manner, according to the tenor of the gospel, is no small part of spiritual skill; whereunto two things are highly requisite: first, That he be well acquainted with the doctrine of Christ, and know how to distinguish the gospel from the law; and, secondly, That he be very conversant with his own heart, that so by comparing his faith, and the fruits thereof, with the said doctrine of Christ, he may come to see that, as he has received Christ, so he walks in him: all his reasonings concerning himself being taken up from the word of God, so that what judgment he passes upon himself may be a judgment of faith, and answer of a good conscience towards God; for all the trials of faith must at last be resolved into a judgment of faith, before which is made, the soul still labours under staggerings and uncertainties.
The design of this ensuing treatise is to resolve this great question, whether the faith we profess unto be true or no? — the resolution of which, upon an impartial inquiry, must needs be very grateful and advantageous to every one that has but tasted that the Lord is gracious. That the late reverend, learned, and pious Dr Owen was the author there needs be no doubt; not only because good assurance is given by such as were intrusted with his writings, but also in that the style and spirit running through the other of his practical writings is here very manifest; and, accordingly, with them is recommended to the serious perusal of every diligent inquirer into the truth of his spiritual estate and condition.
Isaac Chauncey Isaac Chauncey, M.A. and M.D.,
was pastor of Bury Street congregation, London, from 1687 to 1702. It was
the congregation of which Dr Owen had the charge in 1683, when he died. Dr
Chauncey was the son of Mr Chauncey, President of Harvard College, New
England, and had been ejected from the living of Woodborough, Wiltshire, at
the time of the Restoration. On demitting the charge of his congregation
in 1687, he was succeeded by the celebrated Dr I. Watts. He was
subsequently appointed tutor to a new academical institution at Homerton,
London, — the same institution which has acquired wide-spread celebrity
under the able and honoured presidency of the Rev. John Pye Smith, D.D. —
Ed.
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.
Saving faith is our “believing the record that God
has given us of his Son,”
And the solemnity wherewith this testimony is entered is
very remarkable,
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,”
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
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,”
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,
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,
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.’ ”
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,”
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
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
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
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.
First, It
approves of it, as that which every way becomes God to find out, to grant,
and propose: so speaks the apostle,
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,
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 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,”
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,
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,
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
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 satisfaction you take
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,
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 pre-eminence? 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,
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
2. It will preserve the soul from heartless despondencies.
Many in their temptations, darknesses, fears, surprisals by sin, although
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
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,”
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.] 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
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 tittle 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
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,
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,
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
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,”
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,
(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
(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 us. 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, — 1st. As unto its foundation, spring, and
causes: and this is the universal renovation of our natures into the image
of God,
2dly. 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,
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.”
3dly. It may be considered as unto its
disposition, inclinations, and motions. These are the
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,”
4thly. 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,”
“This is the will of God, even your sanctification,”
[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
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,
Having thus prepared the way, I return unto the declaration and confirmation of the assertion, namely, —
That 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.
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
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 κατὰ Θεόν, — according unto God, after him, or in his
image, — “in righteousness and true holiness,”
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
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 consequents; 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,”
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 of God,”
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
(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,”
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 swing of nature, in the pursuit of
its corrupt lusts and pleasures. So are they described by the apostle,
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
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,”
“The new man is renewed in knowledge after the image of him
that created him,”
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,”
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,
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
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:
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
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.
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,
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 betake themselves
unto vain imaginations for relief, in trembling, enthusiastical
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 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,
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,
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,
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 carcase 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,
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:—
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,
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 a real object of it, and it will find its proper work in that duty.
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
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,”
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 repentance whereof we
(2.) It is necessary for such as have given scandal and
offence by their miscarriages; this will stick very close unto any who has
the least spark of saving faith. It is that which God is in a peculiar
manner provoked with in the sins of his people; as in the case of David,
(3.) It is so unto such as have perplexing lusts and
corruptions, which they cannot so subdue but that they will be perplexing
and defiling of them; for where there are such, they will, in conjunction
with temptations, frequently disquiet, wound, and defile the soul. This
brings upon it weariness and outcries for deliverance,
(4.) Such as would be found mourners for the sins of the
age, place, and time wherein they live, with the consequents of them, in
the dishonour of God, and the judgments which will ensue thereon. There
are times wherein this is an especial and eminent duty, which God does
highly approve of. Such are they wherein the visible church is greatly
corrupted, and open abominations are found amongst men of all sorts; even
as it is at this day. Then does the Lord declare how much he values the
performance of this duty, — as he
(5.) It becomes them who, having passed through the greatest part of their lives, do find all outward things to issue in vanity and vexation of spirit, as it was with Solomon when he wrote his Ecclesiastes. When a man recounts the various scenes and appearances of things which he has passed through in his life, and the various conditions he has been in, he may possibly find that there is nothing steady but sorrow and trouble. It may be so with some, I say, with some good men, with some of the best men, as it was with Jacob. Others may have received more satisfaction in their course; but if they also will look back, they shall find how little there has been in the best of their transient comforts; they will see enough to make them say, “There is nothing in these things; it is high time to take off all expectations from them.” Such persons seem to be called unto this especial exercise of repentance and mourning for the remainder of their lives.
(6.) Such as whose hearts are really wounded and deeply
affected with the love of Christ, so as that they can hardly bear any
longer absence from him, nor delight in the things wherein they are
detained and kept out of his presence. This frame the apostle describes,
These several sorts of persons, I say, are peculiarly called unto that exercise of faith in repentance which we inquire after.
Before I proceed to show wherein this state I intend does consist, and what is required thereunto (which is the last thing proposed), I shall premise some rules for the right judging of ourselves with respect unto them. As, —
1. Faith will evidence its truth (which is that we inquire after) in its sincere endeavour after the things intended, though its attainments as unto some of them be but mean and low; yea, a sense of its coming short in a full answering of them or compliance with them, is a great ingredient in that state called unto. If, therefore, faith keep up this design in the soul, with a sincere pursuit of it, though it fail in many things, and is not sensible of any great progress it makes, it will therein evidence its sincerity.
2. Whereas there are sundry things, as we shall see, required hereunto, it is not necessary that they should be found all equally in all who design this state and frame. Some may be more eminent in one of them, some in another; some may have great helps and furtherance unto some of them in a peculiar manner, and some great obstructions in the exercise of some of them. But it is required that they be all radically in the heart, and be put forth in exercise sometimes, on their proper occasions.
3. This state, in the description of it, will sufficiently distinguish itself from that discontent of mind whereon some withdraw themselves from the occasions of life, rather condemning others than themselves, on mere weariness of the disappointments of the world, which has cast some into crooked paths.
1. The first thing required hereunto is weanedness from the world. The rule of most men is, that all things are well enough with them, with respect unto the world, whilst they keep themselves from known particular sins in the use of the things of it. Whilst they do so in their own apprehensions, they care not how much they cleave unto it, — are even swallowed up in the businesses and occasions of it. Yea, some will pretend unto and make an appearance of a course of life more than ordinarily strict, whilst their hearts and affections cleave visibly to this world and the things of it. But the foundation of the work of faith we inquire into must be laid in mortification and weanedness from the world.
In ancient times, sundry persons designed a strict course of mortification and penitence, and they always laid the foundation of it in a renunciation of the world; but they fell most of them into a threefold mistake, which ruined the whole undertaking. For, —
(2.) They engaged themselves into a number of observances nowhere required of them: such were their outward austerities, fastings, choice of meats, times of prayer; whereunto, at length, self-maceration and disciplines were added. In a scrupulous, superstitious observance of these things their whole design at length issued, giving rise and occasion unto innumerable evils. Faith directs to no such thing; it guides to no duty but according to the rule of the word.
(3.) At length they began to engage themselves by vow into such peculiar orders and rules of a pretended religious life as were by some of their leaders presented unto them; and this ruined the whole.
However, the original design was good, — namely, such a renunciation of the world as might keep it and all the things of it from being a hindrance unto us in an humble walk before God, or any thing that belongs thereunto. We are to be crucified unto the world, and the world unto us, by the cross of Christ; we are to be so in a peculiar manner, if we are under the conduct of faith, in a way of humiliation and repentance. And the things ensuing are required hereunto:—
(1.) The mortification of our affections unto the desirable
things of this life: they are naturally keen and sharp-set upon them, and
do tenaciously adhere unto them; especially they are so when things have an
inlet into them by nearness of relation, as husbands, wives, children, and
the like. Persons are apt to think they can never love them enough, never
do enough for them (and it is granted they are to be preferred above all
other earthly things); but where they fill and possess the heart, where
they weaken and obtund the affections
But here we must begin, if we intend to take any one step into this holy retirement. The edge of our affections and desires must be taken off from these things: and hereunto three things are necessary:—
[1.] A constant, clear view and judgment of their uncertainty, emptiness, and disability to give any rest or satisfaction. Uncertain riches, uncertain enjoyments, perishing things, passing away, yea, snares, burdens, hindrances, the Scripture represents them to be; — and so they are. If the mind were continually charged home with this consideration of them, it would daily abate its delight and satisfaction in them.
[2.] A constant endeavour for conformity unto Christ crucified. It is the cross of Christ whereby we are crucified unto the world and all things in it. When the mind is much taken up with thoughts of Christ, as dying, how and for what he died, if it has any spark of saving faith in it, it will turn away the eyes from looking on the desirable things of this world with any delightful, friendly aspect. Things will appear unto it as dead and discoloured.
[3.] The fixing of them steadily on things spiritual and
eternal; whereof I have discoursed at large elsewhere. The whole of this
advice is given us by the apostle,
Herein faith begins its work, this is the first lesson it takes out of the gospel, — namely, that of self-denial, whereof this mortification is a principal part. Herein it labours to cast off every burden, and the sin that does so easily beset us. Unless some good degree be attained here, all farther attempts in this great duty will be fruitless. Do you, then, any of you, judge yourselves under any of those qualifications before mentioned, which render this duty and work of faith necessary unto you? Sit down here at the threshold, and reckon with yourselves that unless you can take your hearts more off from the world, — unless your affections and desires be mortified and crucified, and dead in you, in a sensible degree and measure, — unless you endeavour every day to promote the same frame in your minds, — you will live and die strangers to this duty.
(2.) This mortification of our affections towards these
things, our love, desire, and delight, will produce a moderation of
passions about them, as fear, anger, sorrow, and the like; such will men be
stirred
(3.) There is required hereunto an unsolicitousness about
present affairs and future events. There is nothing given us in more
strict charge in the Scripture, than that we should be careful in nothing,
solicitous about nothing, take no thought for tomorrow, but to commit all
things unto the sovereign disposal of our God and Father, who has taken all
these things into his own care. But so it is come to pass, through the
vanity of the minds of men, that what should be nothing unto them is almost
their all. Care about things present, and solicitousness about things to
come, in private and public concerns, take up most of their thoughts and
contrivances. But this also will faith subdue on this occasion, where it
tends unto the promotion of repentance, by weanedness from the world. It
will bring the soul into a constant, steady, universal resignation of
itself unto the pleasure of God, and satisfaction in his will. Hereon it
will use the world as if it used it not, with an absolute unconcernment in
it as unto what shall fall out. This is that which our Saviour presses so
at large, and with so many divine reasonings,
(4.) A constant preference of the duties of religion before
and above the duties and occasions of life. These things will continually
interfere if a diligent watch be not kept over them, and they will contend
for preference; and their success is according to the interest
I confess this rule is not absolute as unto all seasons and occasions: there may be a time wherein the observation of the Sabbath must give place to the pulling an ox or an ass out of a pit; and on all such occasions the rule is, that mercy is to be preferred before sacrifice. But, in the ordinary course of our walking before God, faith will take care that a due attendance unto all duties of religion be preferred to all the occasions of this life; they shall not be shuffled off on trifling pretences, nor cast into such unseasonable seasons as otherwise they will be. There also belongs unto that weanedness from this world, which is necessary unto an eminency in degrees of humiliation and repentance, watching unto prayer.
(5.) Willingness and readiness to part with all for Christ and the gospel. This is the animating principle of the great duty of taking up the cross, and self-denial therein. Without some measure of it in sincerity, we cannot be Christ’s disciples; but in the present case there is an eminent degree, which Christ calls the hating of all things in comparison of him, that is required, — such a readiness as rejects with contempt all arguing against it, — such as renders the world no burden unto it in any part of our race, — such as establishes a determinate resolution in the mind, that as God calls, the world and all the concernments of it should be forsaken for Christ and the gospel. Our countenances and discourses in difficulties do not argue that this resolution is prevalent in us; but so it is required in that work of faith which we are in the consideration of.
2. A second thing that belongs hereunto is a peculiar remembrance of sin, and converse about it in our minds, with self-displicency and abhorrence. God has promised in his covenant that he “will remember our sins no more,” — that is, to punish them; but it does not thence follow that we should no more remember them, to be humbled for them. Repentance respects sin always; wherever, therefore, that is, there will be a continual calling sin to remembrance. Says the psalmist, “My sin is ever before me.”
There is a threefold calling our past sins unto remembrance:—
(1.) With delight and contentment. Thus is it with
profligate sinners, whose bodies are grown unserviceable unto their
youthful lusts. They call over their former sins, roll them over in their
minds,
(2.) There is a remembrance of sin unto disquietment,
terror, and despair. Where men’s consciences are not seared with a hot
iron, sin will visit their minds ever and anon with a troublesome
remembrance of itself, with its aggravating circumstances. For the most
part men hide themselves from this visitor, — they are not at home, not at
leisure to converse with it, but shift it off, like insolvent debtors, from
day to day, with a few transient thoughts and words. But sometimes it will
not be so put off, — it will come with an arrest or a warrant from the law
of God, that shall make them stand and give an account of themselves.
Hereon they are filled with disquietments, and some with horror and
despair; which they seek to pacify and divert themselves from by farther
emerging [immersing?] themselves in the pursuit of their lusts. The case
of Cain,
(3.) There is a calling former sins to remembrance as a furtherance of repentance; and so they are a threefold glass unto the soul, wherein it has a treble object:—
[1.] It sees in them the depravation of its nature, the
evil quality of that root which has brought forth such fruit; and they see
in it their own folly, how they were cheated by sin and Satan; they see the
unthankfulness and unkindness towards God wherewith they were accompanied.
This fills them with holy shame,
[2.] The soul sees in them a representation of the grace,
patience, and pardoning mercy of God. “Thus and thus was it with me: God
might justly have cast me off for ever; he might have cut me off in the
midst of these sins, so as that I should have had no leisure to have cried
for mercy; and perhaps some of them were sins long continued in. O the
infinite patience of God, that spared me! The infinite grace and mercy of
God, that forgave unto me these provoking iniquities!” This frame is
expressed,
[3.] The soul sees herein the efficacy of the mediation and
blood of Christ,
This, therefore, a soul which is engaged into the paths of repentance will constantly apply itself unto; and it is faith alone whereunto we are beholding for the views of these things in sin. In no other light will they be seen therein. Their aspect in any other is horrid and terrifying, suited only to fill the soul with dread and horror, and thoughts of fleeing from God. But this view of them is suited to stir up all graces unto a holy exercise.
3. Hereon godly sorrow will ensue: this, indeed, is the
very life and soul of repentance; so the apostle declares it,
(1.) What it does respect; and it has a twofold object:—
[1.] Such past sins as, by reason of their own nature or their aggravations, have left the greatest impression on the conscience. It respects, indeed, in general, all past and known sins that can be called to remembrance; but usually, in the course of men’s lives, there have been some sins whose wounds, on various accounts, have been most deep and sensible: these are the especial objects of this godly sorrow. So was it with David; in the whole course of his life, after his great fall, he still bewailed his miscarriage therein; the like respect he had unto the other sins of his youth. And none have been so preserved but they may fix on some such provocation as may be a just cause of this sorrow all their days.
[2.] It respects the daily incursions of infirmities, in failings, negligence in our frames or actions, — such as the best are subject to. These are a matter of continual sorrow and mourning to a gracious soul that is engaged in this duty and way of repentance.
(2.) Wherein it does consist; and the things following do concur therein:—
[1.] Self-judging. This is the ground and spring of all
godly sorrow, and thereon of repentance, turning away the displeasure of
God,
[2.] The immediate effect hereof is constant humiliation. He that so judges himself knows what frame of mind and spirit becomes him thereon. This takes away the ground from all pride, elation of mind, self-pleasing: where this self judging is constant they can have no place. This is that frame of mind which God approves so highly, and has made such promises unto; the humble are everywhere proposed as the especial object of his own care; his respect is to them that are of a broken heart, and of a contrite spirit: and this will grow on no other root. No man, by his utmost diligence, on any argument or consideration, shall be able to bring himself into that humble frame wherein God is delighted, unless he lay the foundation of it in continual self-judging on the account of former and present sins. Men may put on a fashion, frame, and garb of humility; but really humble they are not. Where this is wanting, pride is in the throne, in the heart, though humility be in the countenance and deportment. And herein does this godly sorrow much consist.
[3.] There is in it a real trouble and disquietment of
mind: for sorrow is an afflictive passion; it is contrary to that composure
which the mind would constantly be at. Howbeit, this trouble is not such
as is opposed unto spiritual peace and refreshment; for it is an effect of
faith, and faith will produce nothing that is really inconsistent with
peace with God, or that shall impeach it: but it is opposite unto other
comforts. It is a trouble that all earthly things cannot take off and
remove. This trouble of his mind, in his sorrow for sin, David on all
occasions expresses unto God; and sometimes it rises to a great and
dreadful height, as it is expressed,
[4.] This inward frame of trouble, mourning, and
contriteness, will express itself on all just occasions by the outward
signs of sighs, tears, and mournful complaints,
[5.] This godly sorrow will constantly incite the mind unto
all duties, acts, and fruits of repentance whatever; it is never barren nor
heartless, but being both a grace and a duty, it will stir up the soul unto
the exercise of all graces, and the performance of all duties that are of
the same kind. This the apostle declares fully,
This, therefore, is another thing which belongs unto that state of repentance which faith will bring the soul unto, and whereby it will evidence itself on the occasions before mentioned; and indeed, if this sorrow be constant and operative, there is no clearer evidence in us of saving faith. They are blessed who thus mourn. I had almost said, it is worth all other evidences, as that without which they are none at all; where this frame is not in some good measure, the soul can have no pregnant evidence of its good estate.
4. Another thing that belongs to this state, is outward
observances becoming it; such as abstinence, unto the due mortification of
the flesh, — not in such things or ways as are hurtful unto nature, and
really obstructive of greater duties. There have been great mistakes in
this matter; most men have fallen into extremes about it, as is usual with
the most in like cases. They did retain in the Papacy, from the beginning
of the apostasy of the church from the rule of the Scripture, an opinion of
the necessity of mortification unto a penitent state; but they mistook the
nature of it, and placed it for the most part in that which the apostle
calls the “doctrine of devils,” when he foretold believers of that
hypocritical apostasy,
This, therefore, I say, is required unto the state we inquire after: Those things which restrain the satisfaction of the appetite, with an aversation of the joyous enticements of the world, walking heavily and mournfully, expressing an humble and afflicted frame of spirit, are necessary in such a season. The mourners in Zion are not to be ashamed of their lot and state, but to profess it in all suitable outward demonstration of it; — not in fantastical habits and gestures, like sundry orders of the monks; not in affected forms of speech, and uncouth deportments, like some among ourselves; but in such ways as naturally express the inward frame of mind inquired after.
5. There is required hereunto a firm watch over solitudes and retirements of the night and day, with a continual readiness to conflict temptations in their first appearance, that the soul be not surprised by them. The great design, in the exercise of this grace, is to keep and preserve the soul constantly in an humble and contrite frame; if that be lost at any time, the whole design is for that season disappointed. Wherefore, faith engages the mind to watch against two things:— (1.) The times wherein we may lose this frame; (2.) The means whereby. And, —
(1.) For the times. There are none to be so diligently
watched over as our solitudes and retirements by night or by day. What we
are in them, that we are indeed, and no more. They are either the best or
the worst of our times, wherein the principle that is predominant in us
will show and act itself. Hence some are said “to devise evil on their
beds, and when the morning is light they practice it,”
(2.) For the means of the loss of an humble frame. They
are temptations; these labour to possess the mind either by sudden
surprisals or continued solicitations. A soul engaged by faith in this
duty is aware always of their deceit and violence; it knows that if they
enter into it, and do entangle it, though but for a season, they will quite
cast out or deface that humble, contrite, broken frame, which it is its
6. Although the soul finds satisfaction in this condition, though it be never sinfully weary of it, nor impatient under it, yea, though it labour to grow and thrive in the spirit and power of it, yet it is constantly accompanied with deep sighs and groanings for its deliverance. And these groanings respect both what it would be delivered from and what it would attain unto; between which there is an interposition of some sighs and groans of nature, for a continuance in its present state.
(1.) That which this groaning respects deliverance from is
the remaining power of sin; this is that which gives the soul its distress
and disquietment. Occasionally, indeed, its humility, mourning, and
self-abasement are increased by it; but this is through the efficacy of the
grace of Christ Jesus, — in its own nature it tends to hurt and ruin. This
the apostle emphatically expresses in his own person, as bearing the place
and state of other believers,
And this constant groaning for deliverance from the power of sin excites the soul to pursue it unto its destruction. No effect of faith, such as this is, is heartless or fruitless; it will be operative towards what it aims at, — and that in this case is the not-being of sin: this the soul groans after, and therefore contends for. This is the work of faith, and “faith without works is dead:” wherefore it will continually pursue sin unto all its retirements and reserves. As it can have no rest from it, so it will give neither rest nor peace unto it; yea, a constant design after the not-being of sin, is a blessed evidence of a saving faith.
(2.) That which it looks after is the full enjoyment of
glory,
(3.) But there is a weight on this desire, by the interposition of nature for the continuation of its present being, which is inseparable from it. But faith makes a reconciliation of these repugnant inclinations, keeping the soul from weariness and impatience. And this it does by reducing the mind unto its proper rock: it lets it know that it ought not absolutely to be under the conduct of either of these desires. First, it keeps them from excess, by teaching the soul to regulate them both by the word of God: this it makes the rule of such desires and inclinations; which whilst they are regulated by, we shall not offend in them. And it mixes a grace with them both that makes them useful, — namely, constant submission to the will of God. “This grace would have, and this nature would have; but,” says the soul, “the will and sovereign pleasure of God is my rule: ‘Not my will, holy Father, but thy will be done.’ ” We have the example of Christ himself in this matter.
7. The last thing I shall mention, as that which completes
the state described, is abounding in contemplations of things heavenly,
invisible, and eternal. None have more holy and humble thoughts than truly
penitent souls, none more high and heavenly contemplations. You would take
them to be all sighs, all mourning, all dejection of spirit; but none are
more above, — none more near the high and lofty One. As he dwells with
them,
Genesis
Joshua
2 Samuel
Job
Psalms
16:2 25:7 31:10 85:8 88 102:1 103:3-4 119:165 130:3 130:3-4 143:2
Ecclesiastes
Song of Solomon
Isaiah
11:6-8 29:13 53:2 57:9 57:15 58:2-3
Ezekiel
Micah
Habakkuk
Malachi
Matthew
Luke
John
Acts
Romans
1:32 2:14-15 2:24 3:20 3:20 3:24-26 3:24-26 3:24-27 4:20 6:21 6:21 6:22 7:5 7:10 7:12 7:22 7:24 7:24 8:2-4 8:3 8:3-4 8:3-4 8:5-6 8:7 8:23 8:32-34 10:3-4 10:3-4 10:5-9 12:2
1 Corinthians
2 Corinthians
2:7 4:4 4:4 4:6 4:6 4:6 5:2 5:4 5:6 5:8 5:17 5:19-21 5:21 7:9-11 7:11 7:11 13:5
Galatians
Ephesians
1:15-20 1:17-18 2:3 2:10 3:9-10 4:18 4:18 4:19 4:19 4:24 4:24
Philippians
Colossians
1:9-11 1:10 1:13 2:2 2:3 2:23 3:1-5 3:3 3:4 3:10 3:10 3:10
1 Thessalonians
1 Timothy
2 Timothy
Titus
Hebrews
2:10 4:12-13 10:5-10 12:14 12:28-29
1 Peter
2 Peter
1 John