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Gospel grounds and
evidences of the faith of God's elect
by John Owen
I. How does saving faith approve of this way? on
what accounts,
and unto what ends?
First, It approves of it, as that which every way becomes God to find
out, to grant, and propose: so speaks the apostle, Heb.2:10, "It became
him, in bringing many sons unto glory, to make the Captain of their
salvation perfect through sufferings." That becomes God, is worthy of
him, is to be owned concerning him, which answers unto his infinite
wisdom, goodness, grace, holiness, and righteousness, and nothing else.
This faith discerns, judges, and determines concerning this way,--namely,
that it is every way worthy of God, and answers all the holy properties
of his nature. This is called "The light of the knowledge of the glory of
God in the face of Jesus Christ," 2 Cor.4:6.
This discovery of the glory of God in this way is made unto faith
alone, and by it alone it is embraced. The not discerning of it, and
thereon the want of an acquiescence in it, is that unbelief which ruins
the souls of men. The reason why men do not embrace the way of salvation
tendered in the gospel, is because they do not see nor understand how
full it is of divine glory, how it becomes God, is worthy of him, and
answers all the perfections of his nature. Their minds are blinded, that
the light of the glorious gospel of Christ, who is the image of God, does
not shine unto them, 2 Cor.4:4. And so they deal with this way of God as
if it were weakness and folly.
Herein consists the essence and life of faith:--It sees, discerns, and
determines, that the way of salvation of sinners by Jesus Christ proposed
in the gospel, is such as becomes God and all his divine excellencies to
find out, appoint, and propose unto us. And herein does it properly give
glory to God, which is its peculiar work and excellency, Rom.4:20; herein
it rests and refreshes itself.
In particular, faith herein rejoices in the manifestation of the
infinite wisdom of God. A view of the wisdom of God acting itself by his
power in the works of creation (for in wisdom he made them all), is the
sole reason of ascribing glory unto him in all natural worship, whereby
we glorify him as God; and a due apprehension of the infinite wisdom of
God in the new creation, in the way of saving sinners by Jesus Christ, is
the foundation of all spiritual, evangelical ascription of glory to God.
It was the design of God, in a peculiar way, to manifest and glorify
his wisdom in this work. Christ crucified is the "power of God, and the
wisdom of God," 1 Cor.1:24; and "all the treasures of wisdom and
knowledge are hid in him," Col.2:3. All the treasures of divine wisdom
are laid up in Christ, and laid out about him, as to be manifested unto
faith in and by the gospels He designed herein to make known his
"manifold wisdom," Eph.3:9,10.
Wherefore, according to our apprehension and admiration of the wisdom
of God in the constitution of this way of salvation is our faith, and no
otherwise; where that does not appear unto us, where our minds are not
affected with it, there is no faith at all.
I cannot stay here to reckon up the especial instances of divine wisdom
herein. Somewhat I have attempted towards it in other writings; and I
shall only say at present, that the foundation of this whole work and
way, in the incarnation of the eternal Son of God, is so glorious an
effect of infinite wisdom, as the whole blessed creation will admire to
eternity. This of itself bespeaks this way and work divine. Herein the
glory of God shines in the face of Jesus Christ. This is of God alone;
this is that which becomes him; that which nothing but infinite wisdom
could extend unto. Whilst faith lives in a due apprehension of the wisdom
of God in this, and the whole superstruction of this way, on this
foundation it is safe.
Goodness, love, grace, and mercy, are other properties of the divine
nature, wherein it is gloriously amiable. "God is love;" there is none
God but he. Grace and mercy are among the principal titles which he
everywhere assumes to himself; and it was his design to manifest them all
to the utmost in this work and way of saving sinners by Christ, as is
everywhere declared in the Scripture. And all these lie open to the eye
of faith herein: it sees infinite goodness, love, and grace, in this way,
such as becomes God, such as can reside in none but him; which it
therefore rests and rejoices in, 1 Pet.1:8. In adherence unto, and
approbation of, this way of salvation, as expressive of these perfections
of the divine nature, does faith act itself continually.
Where unbelief prevails, the mind has no view of the glory that is in
this way of salvation, in that it is so becoming of God and all his holy
properties, as the apostle declares, 2 Cor.4:4. And where it is so,
whatever is pretended, men cannot cordially receive it and embrace it;
for they know not the reason for which it ought to be so embraced: they
see no form nor comeliness in Christ, who is the life and centre of this
way, "no beauty for which he should be desired," Isa.53:2. Hence, in the
first preaching of it, it was "unto the Jews a stumbling-block, and unto
the Greeks foolishness;" for by reason of their unbelief they could not
see it to be, what it is, "the power of God, and the wisdom of God;" and
so it must be esteemed, or be accounted folly.
Yea, from the same unbelief it is that at this day the very notion of
the truth herein is rejected by many, even all those who are called
Socinians, and all that adhere unto them in the disbelief of supernatural
mysteries. They cannot see a suitableness in this way of salvation unto
the glory of God,--as no unbeliever can; and therefore those of them who
do not oppose directly the doctrine of it, yet do make no use of it unto
its proper end. Very few of them, comparatively, who profess the truth of
the gospel, have an experience of the power of it unto their own
salvation.
But here true faith stands invincibly,--hereby it will evidence its
truth and sincerity in the midst of all temptations, and the most dismal
conflicts it has with them; yea, against the perplexing power and charge
of sin thence arising. From this stronghold it will not be driven; whilst
the soul can exercise faith herein,--namely, in steadily choosing,
embracing, and approving of God's way of saving sinners by Jesus Christ,
as that wherein he will be eternally glorified, because it is suited
unto, and answers all the perfections of, his nature, is that which every
way becomes him,--it will have wherewith to relieve itself in all its
trials. For this is faith, this is saving faith, which will not fail us.
That faith which works in the soul a gracious persuasion of the
excellency of this way, by a sight of the glory of the wisdom, power,
grace, love, and goodness of God in it, so as to be satisfied with it, as
the best, the only way of coming unto God, with a renunciation of all
other ways and means unto that end, will at all times evidence its nature
and sincerity.
And this is that which gives the soul rest and satisfaction, as unto
its entrance into glory, upon its departure out of this world. It is a
great thing, to apprehend in a due manner that a poor soul that has been
guilty of many sins, leaving the body, it may be, under great pain,
distress, and anguish, it may be by outward violence, should be
immediately admitted and received into the glorious presence of God, with
all the holy attendants of his throne, there to enjoy rest and
blessedness for evermore. But here also faith discerns and approves of
this great, of this ineffable, divine operation, as that which becomes
the infinite greatness of that wisdom and grace which first designed it,
the glorious efficacy of the mediation of Christ, and the excellency of
the sanctification of the Holy Spirit, without any expectation from any
thing in itself, as a cause meritorious of an admission into this glory.
Neither did ever any man know what it is, or desire it in a due manner,
who looked for any desert of it in himself, or conceived any proportion
between it and what he is or has done in this world. Hence some of those
who have not this faith have invented another state, after men are gone
out of this world, to make them meet for heaven, which they call
purgatory; for on what grounds a man should expect an entrance into
glory, on his departure out of this world, they understand not.
Let them who are exercised with temptations and dejections bring their
faith unto this trial; and this is the case, in various degrees, of us
all:--First, then, examine strictly by the word whether this be a true
description of the nature and acting of saving faith. Sundry things are
supposed or asserted in it; as,--1. That the way of saving sinners by
Jesus Christ is the principal effect of divine wisdom, power, goodness,
love, and grace. 2. That the design of the gospel is to manifest,
declare, and testify that so it is, and so to make known the glory of God
therein. 3. That saving faith is that act, duty, and work of the soul,
whereby we receive the record of God concerning these things, [and] do
ascribe the glory of them all unto him, as discovering it in the way of
life proposed unto us. 4. That hereon it proceeds unto a renunciation of
all other ways, means, hopes, reliefs, in opposition unto this way, or in
conjunction with it, as unto acceptance with God in life and salvation. I
say, in the first place, examine these things strictly by the word; and
if they appear to be (as they are) sacred, evangelical, fundamental
truths, be not moved from them, be not shaken in them, by any temptation
whatever.
And, in the next place, bring your faith to the trial on these
principles: What do you judge concerning God's way of saving sinners by
Jesus Christ, as proposed in the gospel? Are you satisfied in it, that it
is such as becomes God, and answers all the glorious attributes of his
nature? Would you have any other way proposed in the room of it? Can you,
will you, commit the eternal welfare of your souls unto the grace and
faithfulness of God in this way, so as that you have no desire to be
saved any other way? Does the glory of God in any measure shine forth
unto you in the face of Jesus Christ? Do you find a secret joy in your
hearts upon the sstisfaction you take in the proposal of this way unto
you by the gospel? Do you, in all your fears and temptations, in all
approaches of death, renounce all other reserves and reliefs, and retake
your whole confidence unto this way alone, and the representation of God
made therein? Herein lies that faith, and its exercise, which will be an
anchor unto your souls in all their trials.
And this is the first and principal ground, or reason, whereon faith,
divine and saving, does accept, embrace, and approve of the way of God's
saving sinners by Jesus Christ,--namely, because it is such as does
become him, and every way answer unto all the holy properties of his
nature, which are manifested and glorified therein. And where faith does
approve of it on this ground and reason, it does evidence itself to be
truly evangelical, unto the supportment and comfort of them in whom it
is.
Secondly, It does so approve of this way as that which it finds suited
unto the whole design and all the desires of an enlightened soul. So when
our Lord Jesus Christ compares the kingdom of God (which is this way of
salvation) unto a treasure and a precious pearl, he affirms that those
who found them had great joy and the highest satisfaction, as having
attained that which suited their desires, and gave rest unto their minds.
A soul enlightened with the knowledge of the truth, and made sensible
of its own condition by spiritual conviction, has two predominant desires
and aims, whereby it is wholly regulated,--the one is, that God may be
gloried; and the other, that itself may be eternally saved. Nor can it
forego either of these desires, nor are they separable in any enlightened
soul. It can never cease in either of these desires, and that to the
highest degree. The whole world cannot dispossess an enlightened mind of
either of them. Profligate sinners have no concernment in the former; no,
nor yet those who are under legal convictions, if they have wherewithal
received no spiritual light. They would be saved; but for the glory of
God therein, he may look to that himself,--they are not concerned in it:
for that which they mean by salvation is nothing but a freedom from
external misery. This they would have, whether God be [glorified] or no;
of what is salvation truly they have no desire.
But the first beam of spiritual light and grace instates an
indefatigable desire of the glory of God in the minds and souls of them
in whom it is. Without this the soul knows not how to desire its own
salvation. I may say, it would not be saved in a way wherein God should
not be glorified; for without that, whatever its state should be, it
would not be that which we call salvation. The exaltation of the glory of
God belongs essentially thereunto; it consists in the beholding and
enjoyment of that glory. This desire, therefore, is immovably fixed in
the mind and soul of every enlightened person; he can admit of no
proposal of eternal things that is inconsistent with it.
But, moreover, in every such person there is a ruling desire of his own
salvation. It is natural unto him, as a creature made for eternity; it is
inseparable from him, as he is a convinced sinner. And the clearer the
light of any one is in the nature of this salvation, the more is this
desire heightened and confirmed in him.
Here, then, lies the inquiry,--namely, how these two prevalent desires
may be reconciled and satisfied in the same mind? For, as we are sinners,
there seems to be an inconsistency between them. The glory of God, in his
justice and holiness, requires that sinners should die and perish
eternally. So speaks the law; this is the language of conscience, and the
voice of all our fears: wherefore, for a sinner to desire, in the first
place, that God may be glorified is to desire that himself may be damned.
Which of these desires shall the sinner cleave unto? Unto whether of
them shall he give the preeminence? Shall he cast off all hopes and
desires of his own salvation, and be content to perish forever? This he
cannot do; God does not require it of him,--he has given him the contrary
in charge whilst he is in this world. Shall he, then, desire that God may
part with and lose his glory, so as that, one way or other, he may be
saved? Bring himself unto an unconcernment what becomes of it? This can
be no more in an enlightened mind than it can cease to desire its own
salvation. But how to reconcile these things in himself a sinner finds
not.
Here, therefore, the glory of this way represents itself unto the faith
of every believer. It not only brings these desires into a perfect
consistency and harmony, but makes them to increase and promote one
another. The desire of God's glory increases the desire of our own
salvation; and the desire of our own salvation enlarges and inflames the
desire of glorifying God therein and thereby. These things are brought
into a perfect consistency and mutual subserviency in the blood of
Christ, Rom.3:24-26; for this way is that which God has found out, in
infinite wisdom, to glorify himself in the salvation of sinners. There is
not any thing wherein the glory of God does or may consist, but in this
way is reconciled unto, and consistent with, the salvation of the
chiefest of sinners. There is no property of his nature but is gloriously
exalted in and by it. An answer is given in it unto all the objections of
the law against the consistency of the glory of God and the salvation of
sinners. It pleads his truth in his threatening, in the sanction of the
law, with the curse annexed;--it pleads his righteousness, holiness, and
severity, all engaged to destroy sinners;--it pleads the instance of
God's dealing with the angels that sinned, and calls in the witness of
conscience to testify the truth of all its allegations: but there is a
full and satisfactory answer given unto this whole plea of the law in
this way of salvation. God declares in it, and by it, how he has provided
for the satisfaction of all these things, and the exaltation of his glory
in them; as we shall see immediately.
Here true faith will fix itself in all its distresses. "Whatever," says
the soul, "be my state and condition, whatever be my fears and
perplexities, whatever oppositions I meet withal, yet I see in Jesus
Christ, in the glass of the gospel, that there is no inconsistency
between the glory of God and my salvation. That otherwise insuperable
difficulty laid by the law in the way of my life and comfort, is utterly
removed." Whilst faith keeps this hold in the soul, with a constant
approbation of this way of salvation by Christ, as that which gives
[such] a consistency unto both its governing desires, that it shall not
need forego either of them,--so as to be contented to be damned that God
may be glorified, as some have spoken, or to desire salvation without a
due regard unto the glory of God,--it will be an anchor to stay the soul
in all its storms and distresses. Some benefit which will certainly ensue
hereon we may briefly mention.
1. The soul will be hereby preserved from ruining despair, in all the
distresses that may befall it. Despair is nothing but a prevalent
apprehension of [the] mind that the glory of God and a man's salvation
are inconsistent;--that God cannot be just, true, holy, or righteous, if
he in whom that apprehension is may be saved. Such a person does conclude
that his salvation is impossible, because, one way or other, it is
inconsistent with the glory of God; for nothing else can render it
impossible. Hence arises in the mind an utter dislike of God, with
revengeful thoughts against him for being what he is. This cuts off all
endeavours of reconciliation, yea, begets an abhorrence of all the means
of it, as those which are weak, foolish, and insufficient. Such are
Christ and his cross unto men under such apprehensions; they judge them
unable to reconcile the glory of God and their salvation. Then is a soul
in an open entrance into hell. From this cursed frame and ruin the soul
is safely preserved by faith's maintaining in the mind and heart a due
persuasion of the consistency and harmony that is between the glory of
God and its own salvation. Whilst this persuasion is prevalent in it,
although it cannot attain any comfortable assurance of an especial
interest in it, yet it cannot but love, honour, value, and cleave unto
this way, adoring the wisdom and grace of God in it; which is an act and
evidence of saving faith. See Ps.130:3,4. Yea,--
2. It will preserve the soul from heartless despondencies. Many in
their temptations, darknesses, fears, surprisals by sin, although they
fall [not] into ruining desperation, yet they fall under such desponding
fears and various discouragements, as keep them off from a vigorous
endeavour after a recovery: and hereon, for want of the due exercise of
grace, they grow weaker and darker every day, and are in danger to pine
away in their sins. But where faith keeps the soul constant unto the
approbation of God's way of saving sinners, as that wherein the glory of
God and its own salvation are not only fully reconciled but made
inseparable, it will stir up all graces unto a due exercise, and the
diligent performance of all duties, whereby it may obtain a refreshing
sense of a personal interest in it.
3. It will keep the heart full of kindness towards God; whence love and
gracious hope will spring. It is impossible but that a soul overwhelmed
with a sense of sin, and thereon filled with self-condemnation, but if it
has a view of the consistency of the glory of God with its deliverance
and salvation, through a free contrivance of infinite wisdom and grace,
it must have such kindness for him, such gracious thoughts of him, as
will beget and kindle in it both love and hope, as Mic.7:18-20; Ps.85:8;
1 Tim.1:15.
4. A steady continuance in the approbation of God's way of salvation,
on the reason mentioned, will lead the mind into that exercise of faith
which both declares its nature and is the spring of all the saving
benefits which we receive by it. Now, this is such a spiritual light
into, and discovery of, the revelation and declaration made in the gospel
of the wisdom, love, grace, and mercy of God in Christ Jesus, and the way
of the communication of the effect of them unto sinners by him, as that
the soul finds them suited unto and able for the pardon of its own sins,
its righteousness and salvation; so as that it places its whole trust and
confidence for these ends therein.
This being the very life of faith, that act and exercise of it whereby
we are justified and saved, and whereby it evidences its truth and
sincerity against all temptations, I shall insist a little on the
explanation of the description of it now given. And there are three
things in it, or required unto it:--
(1.) A spiritual light into, and discovery of, the revelation and
declaration made in the gospel of the wisdom, love, grace, and mercy of
God in Christ Jesus. It is not a mere assent unto the truth of the
revelation or authority of the revealer;--this, indeed, is supposed and
included in it; but it adds thereunto a spiritual discerning, perception,
and understanding of the things themselves revealed and declared; without
which, a bare assent unto the truth of the revelation is of no advantage.
This is called "The light of the knowledge of the glory of God in the
face of Jesus Christ," 2 Cor.4:6; the increase whereof in all believers
the apostle does earnestly pray for, Eph.1:15-20. So we discern spiritual
things in a spiritual manner; and hence arises "the full assurance of
understanding, to the acknowledgment of the mystery of God, and of the
Father, and of Christ," Col.2:2; or a spiritual sense of the power,
glory, and beauty of the things contained in this mystery: so to know
Christ as to know "the power of his resurrection, and the fellowship of
his sufferings," Phil.3:10.
Faith affects the mind with an ineffable sense, taste, experience, and
acknowledgment of the greatness, the glory, the power, the beauty of the
things revealed and proposed in this way of salvation. The soul in it is
enabled to see and understand that all the things belonging unto it are
such as become God, his wisdom, goodness, and love; as was before
declared. And a spiritual light enabling hereunto is of the essence of
saving faith; unless this be in us, we do not, we cannot, give glory to
God in any assent unto the truth. And faith is that grace which God has
prepared, fitted, and suited, to give unto him the glory that is his due
in the work of our redemption and salvation.
(2.) Upon this spiritual light into this revelation of God and his
glory, in this way of saving sinners, the mind by faith finds and sees
that all things in it are suited unto its own justification and salvation
in particular, and that the power of God is in them to make them
effectual unto that end. This is that act and work of faith whereon the
whole blessed event does depend. It will not avail a man to see all sorts
of viands and provisions, if they be no way suited unto his appetite, nor
meet for his nourishment; nor will it be unto a man's spiritual advantage
to take a view of the excellencies of the gospel, unless he find them
suited unto his condition. And this is the hardest task and work that
faith has to go through with.
Faith is not an especial assurance of a man's own justification and
salvation by Christ; that it will produce, but not until another step or
two in its progress be over: but faith is a satisfactory persuasion that
the way of God proposed in the gospel is fitted, suited, and able to save
the soul in particular that does believe,--not only that it is a blessed
way to save sinners in general, but that it is such a way to save him in
particular. So is this matter stated by the apostle, 1 Tim.1:15, "This is
a faithful saying, and worthy of all acceptation," or approbation, "that
Christ Jesus came into the world to save sinners, of whom I am chief."
His faith does not abide here, nor confine itself unto this, that Christ
Jesus came into the world to save sinners, that this is the holy and
blessed way of God for the salvation of sinners in general; but he puts
in for his own particular interest in that way: "It is God's way, fitted,
and suited, and able to save me, who am the chiefest of sinners."
And this, as was said, is the greatest and the most difficult work of
faith; for we suppose, concerning the person who is to believe,--
[1.] That he is really and effectually convinced of the sin of [our]
nature, of our apostasy from God therein, the loss of his image, and the
direful effects that ensue thereon. [2.] That he has due apprehensions of
the holiness and severity of God, of the sanction and curse of the law,
with a right understanding of the nature of sin and its demerit. [3.]
That he have a full conviction of his own actual sins, with all their
aggravations, from their greatness, their number, and all sorts of
circumstances. [4.] That he has a sense of the guilt of secret or unknown
sins, which have been multiplied by that continual proneness unto sin
which he finds working in him. [5.] That he seriously consider what it is
to appear before the judgment-seat of God, to receive a sentence for
eternity, with all other things of the like nature, inseparable from him
as a sinner.
When it is really thus with any man, he shall find it the hardest thing
in the world, and clogged with the most difficulties, for him to believe
that the way of salvation proposed unto him is suited, fitted, and every
way able to save him in particular,--to apprehend it such as none of his
objections can rise up against, or stand before. But this is that, in the
second place, that the faith of God's elect will do: it will enable the
soul to discern and satisfy itself that there is in this way of God every
thing that is needful unto its own salvation. And this it will do on a
spiritual understanding and due consideration of,--[1.] The infiniteness
of that wisdom, love, grace, and mercy, which is the original or
sovereign cause of the whole way, with the ample declaration and
confirmation made of them in the gospel. [2.] Of the unspeakably glorious
way and means for the procuring and communicating unto us of all the
effects of that wisdom, grace, and mercy,--namely, the incarnation and
mediation of the Son of God, in his oblation and intercession. [3.] Of
the great multitude and variety of precious promises, engaging the truth,
faithfulness, and power of God, for the communication of righteousness
and salvation from those springs, by that means. I say, on the just
consideration of these things, with all other encouragements wherewith
they are accompanied, the soul concludes by faith that there is salvation
for itself in particular, to be attained in that way.
(3.) The last act of faith, in the order of nature, is the soul's
acquiescence in, and trust unto, this way of salvation for itself and its
own eternal condition, with a renunciation of all other ways and means
for that end. And because Jesus Christ, in his person, mediation, and
righteousness, is the life and centre of this way, as he in whom alone
God will glorify his wisdom, love, grace, and mercy,--as he who has
purchased, procured, and wrought all this salvation for us,--whose
righteousness is imputed unto us for our justification, and who in the
discharge of his office does actually bestow it upon us,--he is the
proper and immediate object of faith, in this act of trust and affiance.
This is that which is called in the Scripture believing in Christ,--
namely, the trusting unto him alone for life and salvation, as the whole
of divine wisdom and grace is administered by him unto these ends. For
this we come unto him, we receive him, we believe in him, we trust him,
we abide in him; with all those other ways whereby our faith in him is
expressed.
And this is the second ground or reason whereon faith does close with,
embrace, and approve of God's way of saving sinners; whereby it will
evidence itself, unto the comfort of them in whom it is, in the midst of
all their trials and temptations.
Thirdly, Faith approves of this way, as that which makes the glory of
God, in the giving and the sanction of the law, to be as eminently
conspicuous as if it had been perfectly fulfilled by every one of us in
our own persons. The law was a just representation of the righteousness
and holiness of God; and the end for which it was given was, that it
might be the means and instrument of the eternal exaltation of his glory
in these holy properties of his nature. Let no man imagine that God has
laid aside this law, as a thing of no more use; or that he will bear a
diminution of that glory, or any part of it, which he designed in the
giving of it. Heaven and earth shall pass away, but no jot or little of
the law shall do so. No believer can desire, or be pleased with, his own
salvation, unless the glory of God designed by the law be secured. He
cannot desire that God should forego any part of his glory that he might
be saved. Yea, this is that on the account whereof he principally
rejoices in his own salvation,--namely, that it is that wherein God will
be absolutely, universally, and eternally glorified.
Now, in this way of saving sinners by Jesus Christ, by mercy, pardon,
and the righteousness of another (of all which the law knows nothing),
faith does see and understand how all that glory which God designed in
the giving of the law is eternally secured and preserved entire, without
eclipse or diminution. The way whereby this is done is declared in the
gospel. See Rom.3:24-26l 8:2-4; 10:3,4. Hereby faith is enabled to answer
all the challenges and charges of the law, with all its pleas for the
vindication of divine justice, truth and holiness; it has that to offer
which gives it the utmost satisfaction in all its pleas for God: so is
this answer managed, Rom.8:32-34.
And this is the first way whereby the faith of God's elect does
evidence itself in the minds and consciences of them that do believe, in
the midst of all their contests with sin, their trials and temptations,
to their relief and comfort,--namely, the closing with, and approbation
of, God's way of saving sinners by Jesus Christ, on the grounds and
reasons which have been declared.
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