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Gospel grounds and
evidences of the faith of God's elect
by John Owen
IV.
The fourth evidence of the faith of God's elect
I come, in the next place, to instance in a peculiar way whereby true
faith will evidence itself,--not always, but on some occasions: and this
is by bringing the soul into a state of repentance. And three things must
be spoken unto,--1. In general, what I intend by this state of
repentance. 2. What are the times and occasions, or who are the persons,
wherein faith will act itself unto this end. 3. What are the duties
required unto such a state.
1. By this state of repentance I do not understand merely the grace and
duty of evangelical repentance; for this is absolutely inseparable from
true faith, and no less necessary unto salvation than itself. He that
does not truly and really repent of sin, whatever he profess himself to
believe, he is no true believer. But I intend now somewhat that is
peculiar, that is not common unto all, whereby on some occasions faith
does evidence its power and sincerity.
Neither yet do I mean a grace, duty, or state, that is of another kind
or nature from that of gospel repentance, which is common to all
believers. There are not two kinds of true repentance, nor two different
states of them that are truly penitent; all that I intend is an eminent
degree of gospel repentance, in the habit or root, and in all the fruits
and effects of it. There are various degrees in the power and exercise of
gospel graces, and some may be more eminent in one, and some in another:
as Abraham and Peter in faith, David and John in love. And there may be
causes and occasions for the greater and higher exercise of some graces
and duties at one time than at another; for we are to attend unto duties
according unto our circumstances, so as we may glorify God in them, and
advantage our own souls. So the apostle James directs us, chap.5:13, "Is
any afflicted? Let him pray. Is any merry? Let him sing psalms." Several
states, and various circumstances in them, call for the peculiar exercise
of several graces, and the diligent performance of several duties. And
this is that which is here intended,--namely, a peculiar, constant,
prevalent exercise of the grace and duties of repentance in a singular
manner. What is required hereunto shall be afterwards declared.
2. As unto the persons in whom this is required, and in whom faith will
evidence itself by it, they are of various sorts:--
(1.) Such as have been, by the power of their corruptions and
temptations, surprised into great sins. That some true believers may be
so, we have precedents both in the Old Testament and in the New;-- such,
I mean, as uncleanness, drunkenness, gluttony, theft, premeditated lying,
oppression in dealing, and failing in profession in the time of
persecution; this latter in the primitive church was never thought
recoverable but by faith acting itself in a state of repentance. Such
sins will have great sorrows; as we see in Peter, and the incestuous
Corinthian, who was in danger to be "swallowed up with overmuch sorrow,"
2 Cor.2:7. Where it has been thus with any, true faith will immediately
work for a recovery, by a thorough humiliation and repentance, as it did
in Peter; and in case that any of them shall lie longer under the power
of sin, through want of effectual convictions, it will cost them dear in
the issue, as it did David. But in this case, for the most part, faith
will not rest in the mere jointing again the bone that was broken, or
with such a recovery as gives them peace with God and their own
consciences; but by a just and due remembrance of the nature of their
sin, its circumstances and aggravations, the shameful unkindness towards
God that was in it, the grief of the Holy Spirit, and dishonour of Christ
by it, it will incline and dispose the soul to a humble, contrite frame,
to a mournful walking, and the universal exercise of repentance all its
days.
And, indeed, where it does not so, men's recovery from great sins is
justly to be questioned as unto their sincerity. For want hereof it is
that we have so many palliated cures of great sins, followed with fearful
and dangerous relapses. If a man subject to great corruptions and
temptations, has by them been surprised into great actual sins, and been
seemingly recovered through humiliation and repentance, if he again break
the yoke of this stated repentance whereof we speak, he will quickly
again be overcome, and perhaps irrecoverably. Herein, he alone that walks
softly, walks safely.
(2.) It is necessary for such as have given scandal and offense 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, 2
Sam.12:14. So also Ezek.36:20; Rom.2:24. This keeps alive the remembrance
of sin, and sets it before men continually, and is a spring, in a
gracious soul, of all acts and duties of repentance. It was so in David
all his days; and probably in Mary Magdalene also. Where it has been thus
with any, faith will keep the soul in an humble and contrite frame,
watchful against pride, elation of mind, carelessness, and sloth: it will
recover godly sorrow and shame, with revenge, or self-reflection, in
great abasement of mind; all which things belong to the state of
repentance intended. They that can easily shake off a sense of scandal
given by them, have very little of Christian ingenuity in their minds.
(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, Rom.7:24. In this state
faith will put the soul on prayer, watchfulness, diligence, in opposition
unto the deceit and violence of sin. But this is not all; it will not
rest here, but it will give the mind such a sense of its distressed,
dangerous condition, as shall fill it constantly with godly sorrow,
self-abasement, and all duties of repentance. No man can hold out in such
a conflict, nor maintain his peace on right grounds, who does not live in
the constant exercise of repentance,--indeed, who does not endeavour in
some measure to come up unto that state of it which we shall afterwards
describe. For men who have unnameable corruptions working continually in
their minds, by imaginations, thoughts, and affections, to think to carry
it in a general way of duties and profession, they will be mistaken if
they look either for victory or peace; this sort of men are, of all
others, most peculiarly called unto this stats and duty.
(4.) Such as would be found mourners for the sins of the age, place,
and time wherein they live, with the consequent 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 testifies, Ezek.9:4, they alone shall be
under his especial care in a day of public distress and calamity,--a duty
wherein it is to be feared that we are most of us very defective. Now,
the frame of heart required hereunto cannot be attained, nor the duty
rightly performed, without that state of repentance and humiliation which
we inquire into. Without it we may have transient thoughts of these
things, but such as will very little affect our minds; but where the soul
is kept in a constant spiritual frame, it will be ready for this duty on
all occasions.
(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, 2 Cor.5:2,4,6,8.
They live in a groaning condition, thoroughly sensible of all the evils
that accompany them in this absence of the Bridegroom; and they cannot
but continually reflect upon the sins and follies which their lives have
been and are filled withal, in this their distance from Christ. Whereas,
therefore, their hearts are filled with inflamed affections towards him,
they cannot but walk humbly and mournfully until they come unto him. It
may be said that those who have experience of such affection unto the
Lord Jesus cannot but have continual matter of joy in themselves; and so
of all men have least need of such a state of constant humiliation and
repentance. I say it is so indeed, they have such matter of joy; and
therewith Christ will be formed in them more and more every day. But I
say also, there is no inconsistency between spiritual joy in Christ and
godly sorrow for sin; yea, no man in this life shall ever be able to
maintain solid joy in his heart, without the continual working of godly
sorrow also; yea, there is a secret joy and refreshment in godly sorrow,
equal unto the chiefest of our joys, and a great spiritual satisfaction.
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,--
(1.) They fell into a neglect of such natural and moral duties as were
indispensably required of them: they forsook all care of duties belonging
unto them in their relations as fathers, children, husbands, wives, and
the like, retaking themselves into solitudes; and hereby also they lost
all that political and Christian usefulness which the principles of human
society and of our religion do oblige us unto. They took themselves unto
a course of life rendering the most important Christian duties, such as
respect other men of all sorts, in all fruits of love, utterly impossible
unto them. They could be no more useful nor helpful in the places and
circumstances wherein they were set by divine Providence: which was a way
wherein they could not expect any blessing from God. No such thing is
required unto that renunciation of the world which we design; with
nothing that should render men useless unto all men do Christian duties
interfere. We are still to use the world whilst we are in it, but not
abuse it; as we have opportunity, we must still do good unto all. Yea,
none will be so ready to the duties of life as those who are most
mortified to the world. Thoughts of retirement from usefulness, unless
[under] a great decay of outward strength, are but temptations.
(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 unto things spiritual,
heavenly, and eternal, unless we are mortified unto them, the heart will
never be in a good frame, nor is capable of that degree in the grace of
repentance which we seek. It is so with the most, as unto all other
useful things in this world,--as wealth, estates, and peace: whilst they
are conversant about them, as they suppose in a lawful manner, they think
they can never overvalue them, nor cleave too close unto them.
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, Col.3:1-5.
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 up
unto in those changes, losses, crosses, which these things are subject
unto. They are apt to be tender and soft in those things; they take every
thing to heart; every affliction and disappointment is aggravated, as if
none almost had such things befall them as themselves; every thing puts
them into a commotion. Hence are they often surprised with anger about
trifles, influenced by fear in all changes, with other turbulent
passions. Hence are men morose, peevish, froward, apt to be displeased
and take offense on all occasions. The subduing of this frame, the
casting out of these dispositions and perverse inclinations, is part of
the work of faith. When the mind is weaned from the world and the things
of it, it will be sedate, quiet, composed, not easily moved with the
occurrences and occasions of life: it is dead unto them, and in a great
measure unconcerned in them. This is that "moderation" of mind wherein
the apostle would have us excel, Phil.4:5; for he would have it so
eminent as that it might appear unto "all men," that is, who are
concerned in us, as relations, families, and other societies. This is
that which principally renders us useful and exemplary in this world; and
for the want whereof many professors fill themselves and others with
disquietments, and give offense unto the world itself. This is required
of all believers; but they will be eminent in it in whom faith works this
weanedness from the world, in order unto a peculiar exercise of
repentance.
(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 seasonings,
Matt.6:25-34.
(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 in interest and
estimation which the things themselves have in our minds. If the interest
of the world be there prevalent, the occasions of it will be preferred
before religious duties; and they shall, for the most part, be put off
unto such seasons wherein we have nothing else to do, and it may be fit
for little else. But where the interest of spiritual things prevail it
will be otherwise, according to the rule given us by our blessed Saviour,
"Seek first the kingdom of God and the righteousness thereof," etc.,
Matt.6:33.
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, express their
delight in them by their words, and have no greater trouble but that, for
the want of strength or opportunity, they cannot still live in the
practice of them: this is to be old in wickedness, and to have their
bones filled with the sins of their youth. So do many in this age delight
in filthy communication, unclean society, and all incentives of lust,--a
fearful sign of being given over unto a reprobate mind, a heart that
cannot repent.
(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,
Gen.4:13,16,17.
(3.) There is a calling former sins to remembrance as a furtherance of
repentance; and so they are a threefold glass unto the souls 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, Rom.6:21. This is useful
and necessary unto repentance. Perhaps if men did more call over their
former sins and miscarriages than they do, they would walk more humbly
and warily than they do for the most part. So David in his age prays for
a renewed sense of the pardon of the sins of his youth, Ps.25:7.
[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. 0 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, Ps.103:3,4.
[3.] The soul sees herein the efficacy of the mediation and blood of
Christ, 1 John 2:2. "Whence is it that I have deliverance from the guilt
of these sins that way was made for the advancing of grace in the pardon
of them? Whence is it that my soul and conscience are purged from the
stain and filth of them?" Here the whole glory of the love and grace of
Christ in his mediation, with the worth of the atonement that he made,
and the ransom that he paid, with the efficacy of his blood to purge us
from all our sins, is represented unto the mind of the believer. So "out
of the eater comes forth meat;" and thereby a reconciliation is made
between the deepest humiliation and a refreshing sense of the love of God
and peace with him.
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, 2 Cor.7:9-11. And it
comprises all that is spoken in the Scripture about a broken heart and a
contrite spirit, which expresses itself by sighs, tears, mourning, yea,
watering our beds with tears, and the like. David gives so great an
instance in himself hereof, and that so frequently repeated, as that we
need no other exemplification of it. I shall not at large insist upon it,
but only show,--(1.) What it does respect; and, (2.) Wherein it does
consist,--how faith works it in the soul.
(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, 1
Cor.11:31. This the soul does continually with reference unto the sins
mentioned; it passes sentence on itself every day. This cannot be done
without grief and sorrow; for although the soul finds it a necessary
duty, and is thereon well pleased with it, yet all such self-reflections
are like afflictions, not joyous, but grievous.
[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, Ps.88 throughout. Hereby the soul is
sometimes overwhelmed; yet so as to relieve itself by pouring out its
complaint before the Lord, Ps.102:1.
[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, Ps.31:10. So David continually mentions
his tears on the like account; and Peter, on the review of his sin, wept
bitterly; and Mary washed the feet of Christ with her tears;--as we
should all do. A soul filled with sorrow will run over and express its
inward frame by these outward signs. I speak not of those self-whole,
jolly professors which these days abound with; but such as faith engages
in this duty will on all occasions abound in these things. I fear there
is amongst us too great a pretence that men's natural tempers and
constitutions are uncompliant with these things. Where God makes the
heart soft, and godly sorrow does not only sometimes visit it, but dwell
in it, it will not be wholly wanting in these expressions of it; and what
it comes short of one way it may make up in another. Whatever the case be
as to tears, it is certain that to multiply sighs and groans for sin is
contrary to no man's constitution, but only to sin ingrafted in his
constitution.
[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, 2 Cor.7:11.
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, 1 Tim.4:1-3. Forbidding to marry, engaging
one sort of men by vows against the use of that ordinance of God for all
men, and enjoining abstinence from meats in various laws and rules, under
pretence of great austerity, was the substance of their mortification.
Hereunto they added habits, fasting disciplines, rough garments, and the
like pretended self-macerations innumerable. But the vanity of this
hypocrisy has been long since detected. But therewithal most men are
fallen into the other extreme. Men do generally judge that they are at
their full liberty in and for the use of the things esteemed refreshments
of nature; yea, they judge themselves not to be obliged unto any
retrenchment in garments, diet, with the free use of all things in
themselves lawful, when they are under the greatest necessity of godly
sorrow and express repentance. But there is here a no less pernicious
mistake than in the former excess; and it is that which our Lord Jesus
Christ gives us in charge to watch against, Luke 21:34-36.
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," Mic.2:1. Their solitude in the
night serves them to think on, contrive, and delight in, all that
iniquity which they intend by day to practice, according to their power.
And on the other side, the work of a gracious soul in such seasons is to
be seeking after Christ, Cant.3:1,--to be meditating of God, as the
psalmist often expresses it. This, therefore, the humble soul is
diligently watchful in, that at such seasons vain imaginations, which are
apt to obtrude themselves on the mind, do not carry it away, and cause it
to lose its frame, though but for a season; yea, these are the times
which it principally lays hold on for its improvement: then does it call
over all those considerations of sin and grace, which are meet to affect
it and abase 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 duty to
preserve. And there is none who has the least grain of spiritual wisdom,
but may understand of what sort these temptations are which he is
obnoxious unto. Here, then, faith sets the soul on its watch and guard
continually, and makes it ready to combat every temptation on its first
appearance, for then it is weakest and most easily to be subdued; it will
suffer them to get neither time, nor ground, nor strength: so it
preserves an humble frame,--delivers it frequently from the jaws of this
devourer.
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 greenings for its deliverance. And these
greenings 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, Rom.7:24.
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,
Rom.8:23. This, indeed, is the grace and duty of all believers, of all
who have received the first-fruits of the Spirit; they all in their
measure groan that their very bodies may be delivered from being the
subject and seat of sin,--that they may be redeemed out of that bondage.
It is a bondage to the very body of a believer, to be instrumental unto
sin. This we long for its perfect deliverance from, which shall complete
the grace of adoption in the whole person. But it is most eminent in
those who excel in a state of humiliation and repentance. They, if any,
groan earnestly,--this they sigh, breathe, and pant after continually;
and their views of the glory that shall be revealed give them refreshment
in their deepest sorrows; they wait for the Lord herein more than they
that wait for the morning. Do not blame a truly penitent soul if he longs
to be dissolved; the greatness and excellency of the change which he
shall have thereby is his present life and relief.
(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 sternal. 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,
Isa.57:15, so they dwell with him in a peculiar manner, by these heavenly
contemplations. Those who have lowest thoughts of themselves, and are
most filled with self-abasement, have the clearest views of divine glory.
The bottom of a pit or well gives the best prospect of the heavenly
luminaries; and the soul in its deepest humiliations has for the most
part the clearest views of things within the vail.
End of - Owen, Evidences of the Faith of God's Elect
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