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Gospel grounds and
evidences of the faith of God's elect
by John Owen
II. The second evidence of the faith of God's
elect
The second way whereby true faith does evidence itself in the souls and
consciences of believers, unto their supportment and comfort under all
their conflicts with sin, in all their trials and temptations, is by a
constant approbation of the revelation of the will of God in the
Scripture concerning our holiness, and the obedience unto himself which
he requires of us. This faith will never forego, whatever trials it may
undergo, whatever darkness the mind may fall into; this it will abide by
in all extremities. And that it may appear to be a peculiar effect or
work of saving faith, some things are to be premised and considered:--
1. There is in all men by nature a light enabling them to judge of the
difference that is between what is morally good and what is evil,
especially in things of more than ordinary importance. This light is not
attained or acquired by us; we are not taught it, we do not learn it: it
is born with us, and inseparable from us; it prevents [exists previously
to] consideration and reflection, working naturally, and in a sort
necessarily, in the first acting of our souls.
And the discerning power of this light, as to the moral nature of men's
actions, is accompanied inseparably with a judgment that they make
concerning themselves as unto what they do of the one kind or other, and
that with respect unto the superior judgment of God about the same
things. This the apostle expressly ascribes unto the Gentiles, who had
not the law, Rom.2:14,15: "The Gentiles, which have not the law, do by
nature the things contained in the law, these, having not the law, are a
law unto themselves: which show the work of the law written in their
hearts, their consciences also bearing witness, and their thoughts the
meanwhile accusing or else excusing one another." This is a most exact
description of a natural conscience, in both the powers of it; it
discerns that good and evil which is commanded and forbidden in the law,
and it passes an acquitting or condemning judgment and sentence,
according to what men have done.
Wherefore, this approbation of duties in things moral is common unto
all men. The light whereby it is guided may be variously improved, as it
was in some of the Gentiles; and it may be stifled in some, until it seem
to be quite extinguished, until they become like the beasts that perish.
And where the discerning power of this light remains, yet, through a
continual practice of sin and obduracy therein, the judging power of it
as unto all its efficacy may be lost: so the apostle declares concerning
them who are judicially hardened and given up unto sin, Rom.1:32, "These,
knowing the judgment of God, that they which commit such things are
worthy of death, not only do the same, but have pleasure in them that do
them." They still discern what is evil and sinful, and know what is the
judgment of God conceding such things; but yet the love of sin and custom
in sinning do so far prevail in them, as to contemn both their own light
and God's judgment, so as to delight in what is contrary unto them. These
the apostle describes, Eph.4:19, "Being past feeling" (all sense of
convictions), "they have given themselves over unto lasciviousness, to
work all uncleanness with greediness;" such as the world is filled withal
at this day.
This is not that approbation of obedience which we inquire after; it
is, in some measure, in the worst of men, nor has it any likeness unto
that duty of faith which we treat of, as will immediately appear.
2. There is a farther knowledge of good and evil by the law, and this
is also accompanied with a judgment acquitting or condemning; for the law
has the same judging power and authority over men that their own
consciences have,--namely, the authority of God himself. The law is to
sinners as the tree of knowledge of good and evil,--it opens their eyes
to see the nature of what they have done; for "by the law is the
knowledge of sin," Rom.3:20: and so is the knowledge of duty also; for it
is the adequate rule of all duty. There is, I say, a knowledge and
conviction of duty and sin communicated unto men by the law, and those
far more clear and distinct than what is or can be found in men from the
mere light of nature; for it extends to more instances, that being
generally lost where it is alone, as unto many important duties and sins;
and it declares the nature of every sin and duty far more clearly than
natural light of itself can do.
And this knowledge of good and evil by the law may be so improved in
the minds of men as to press them unto a performance of all known duties,
and an abstinence from all known sins, with a judgment on them all. But
yet herein does not consist that approbation of holiness and obedience
which faith will produce; for,--
(1.) As unto approbation or condemnation of good or evil: that which is
by the law is particular, or has respect unto particular duties and sins,
according as occasion does present them; and extends not unto the whole
law absolutely, and all that is required in it. I do not say it is always
partial; there is a legal sincerity that may have respect unto all known
duties and sins, though it be very rare. Hardly shall we find a person
merely under the power of the law, who does not evidence an indulgence
unto some sin, and a neglect of some duties: but such a thing there may
be; it was in Paul, in his pharisaism,--he was, "touching the
righteousness which is in the law, blameless," Phil.3:6. He allowed not
himself in any known sin, nor in the neglect of any known duty; nor could
others charge him with any defect therein,--he was blameless. But where
this is, still this approbation or condemnation is particular,--that is,
they do respect particular duties and sins as they do occur; there is not
a respect in them unto the whole righteousness and holiness of the law,
as we shall see. Wherefore, a man may approve of every duty in its season
as it is offered unto him, or when at any time he thinks of it by an act
of his fixed judgment; and so, on the contrary, as unto sin; and yet come
short of that approbation of holiness and righteousness which we inquire
after.
(2.) It is not accompanied with a love of the things themselves that
are good, as they are so, and a hatred of the contrary; for the persons
in whom it is do not, cannot, "delight in the law of God after the inward
man," as Rom.7:22, so as to approve of it, and all that is contained in
it, cleaving to them with love and delight. They may have a love for this
or that duty, and a hatred of the contrary, but it is on various
considerations, suited unto their convictions and circumstances; but it
is not on the account of its formal nature, as good or evil. Wherefore,--
(3.) No man, without the light of saving faith, can constantly and
universally approve of the revelation of the will of God, as unto our
holiness and obedience.
To make this evident, which is the foundation of our present discovery
of the acting of saving faith, we must consider,--[1.] What it is that is
to be approved. [2.] What this approbation is, or wherein it does
consist:--
[1.] That which is to be approved is the holiness and obedience which
God requires in us, our natures, and actions, and accepts from us, or
accepts in ups. It is not particular duties as they occur unto us, taken
alone and by themselves, but the universal correspondence of our natures
and actions unto the will of God. The Scripture gives us various
descriptions of it, because of the variety of graces and gracious
operations which concur therein. We may here mention some of its
principal concerns, having handled the nature of it at large elsewhere;
for it may he considered,--1st. As unto its foundation, spring, and
causes: and this is the universal renovation of our natures into the
image of God, Eph.4:24; or the change of our whole souls, in all their
faculties and powers, into his likeness, whereby we become new creatures,
or the workmanship of God created in Christ Jesus unto good works, 2
Cor.5:17, Eph.2:10; wherein we are originally and formally sanctified
throughout, in our "whole spirit, and soul, and body," 1 Thess.5:23. It
is the whole law of God written in our hearts, transforming them into the
image of the divine holiness, represented therein. And this, next unto
the blood of Christ and his righteousness, is the principal spring of
peace, rest, and complacency, in and unto the souls of believers: it is
their joy and satisfaction to find themselves restored unto a likeness
and conformity unto God, as we shall see farther immediately. And where
there is not some gracious sense and experience hereof, there is nothing
but disorder and confusion in the soul; nothing can give it a sweet
composure, a satisfaction in itself, a complacency with what it is, but a
spiritual sense of this renovation of the image of God in it.
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,
Gal.2:20; for "without him we can do nothing," John 15:5; for "he is our
life," Col.3:4. As it resides in believers, it is a permanent principle
of spiritual life, light, love, and power, acting in the whole soul and
all the faculties of the mind, enabling them to cleave unto God with
purpose of heart, and to live unto him in all the acts and duties of
spiritual life: this is that whereby the Holy Ghost is "in them a well of
water, springing up into everlasting life," John 4:14. It is the spirit
that is born of the Spirit; it is the divine nature, whereof we are made
partakers by the promises; it is a principle of victorious faith and
love, with all graces any way requisite unto duties of holy obedience; as
to the matter or manner of their performance, enabling the soul unto all
the acts of the life of God, with delight, joy, and complacency.
This it is in its nature. However, as unto degrees of its operation and
manifestation, it may be very low and weak in some true believers, at
least for a season; but there are none who are really so, but there is in
them a spiritually vital principle of obedience, or of living unto God,
that is participant of the nature of that which we have described; and if
it be attended unto, it will evidence itself in its power and operations
unto the gracious refreshment and satisfaction of the soul wherein it is.
And there are few who are so destitute of those evidences but that they
are able to say, "Whereas I was blind, now I see, though I know not how
my eyes were opened; whereas I was dead, I find motions of a new life in
me, in breathing after grace, in hungering and thirsting after
righteousness, though I know not how I was quickened."
3dly. It may be considered as unto its disposition, inclinations, and
motions. These are the first acting of a vital principle; as the first
acting of sin are called "the motions of sin" working in our members,
Rom.7:5. Such motions and inclinations unto obedience do work in the
minds of believers, from this principle of holiness; it produces in them
a constant, invariable disposition unto all duties of the life of God. It
is a new nature, and a nature cannot be without suitable inclinations and
motions; and this new spiritual disposition consists in a constant
complacency of mind in that which is good and according to the will of
God, in an adherence by love unto it, in a readiness and fixedness of
mind with respect unto particular duties. In brief, it is that which
David describes in the 119th Psalm throughout, and that which is
figuratively foretold concerning the efficacy of the grace of the gospel
in changing the natures and dispositions of those that are partakers of
it, Isa.11:6-8.
This every believer may ordinarily find in himself; for although this
disposition may be variously weakened, opposed, interrupted by indwelling
sin, and the power of temptation; though it may be impaired by a neglect
of the stirring up and exercise of the principle of spiritual life, in
all requisite graces, on all occasions; yet it will still be working in
them, and will fill the mind with a constant displicency with itself,
when it is not observed, followed, improved. No believer shall ever have
peace in his own mind, who has not some experience of a universal
disposition unto all holiness and godliness in his mind and soul: herein
consists that love of the law, of which it is said those in whom it is
have "great peace, and nothing shall offend them," Ps.119:165; it is that
wherein their souls find much complacency.
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," Rom.6:22. This I need not stay to
describe. Sincerity in every duty, and universality with respect unto all
duties, are the properties of it.
"This is the will of God, even your sanctification," 1 Thess.4:3; that
"holiness, without which no man shall see the Lord," Heb.12:14; "that
good, and acceptable, and perfect will of Cod" which we are to approve,
Rom.12:2.
[2.] Our next inquiry is, what is that approbation of this way of
holiness which we place as an evidence of saving faith? And I say, it is
such as arises from experience, and is accompanied with choice, delight,
and acquiescence; it is the acting of the soul in a delightful adherence
unto the whole will of God; it is a resolved judgment of the beauty and
excellency of that holiness and obedience which the gospel reveals and
requires, and that on the grounds which shall be immediately declared,
and the nature thereof therein more fully opened.
This approbation cannot be in any unregenerate person, who is not under
the conduct of saving faith, who is destitute of the light of it. So the
apostle assures us, Rom.8:7, "The carnal mind is enmity against God: for
it is not subject to the law of God, neither indeed can be." Whatever
work it may have wrought in it, or upon it, yet, whilst it is carnal or
unrenewed, it has a radical enmity unto the law of God; which is the
frame of heart which stands in direct opposition unto this approbation.
It may think well of this or that duty, from its convictions and other
considerations, and so attend unto their performance; but the law itself,
in the universal holiness which it requires, it does utterly dislike:
those in whom it is are "alienated from the life of God through the
ignorance that is in them," Eph.4:18. This life of God is that holiness
and obedience which he requires of us in their principles and duties; and
to be alienated from it is to dislike and disapprove of it: and such is
the frame of mind in all unregenerate persons.
Having thus prepared the way, I return unto the declaration and
confirmation of the assertion, namely,--
Treat true and saving faith, in all storms and temptations, in all
darknesses and distresses, will evidence itself unto the comfort and
supportment of them in whom it is, by a constant, universal approbation
of the whole will of God, concerning our holiness and obedience, both in
general and in every particular instance of it.
We may a little explain it:--
1. Faith will not suffer the mind, on any occasion or temptation, to
entertain the least dislike of this way of holiness, or of any thing that
belongs unto it. The mind may sometimes, through temptations, fall under
apprehensions that one shall be eternally ruined for want of a due
compliance with it; this makes it displeased with itself, but not with
the obedience required. Rom.7:10,12, "The commandment, which was ordained
to life, I found to be unto death; but the law is holy, and the
commandment holy, and just, and good." "However it be with me, whatever
becomes of me, though I die and perish, yet the law is holy, just, and
good." It dislikes nothing in the will of God, though it cannot attain
unto a compliance with it. Sometimes the conscience is under perplexities
and rebukes for sin; sometimes the mind is burdened by the tergiversation
of the flesh unto duties that are cross unto its inclinations and
interests; sometimes the world threatens the utmost dangers unto the
performance of some duties of religion: but none of these are able to
provoke the soul that is under the conduct of faith to dislike, to think
hard of, any of those ways and duties whence these difficulties arise.
And,--
2. As it will not dislike any thing in this way of holiness, so it will
not desire on any occasion that there should be any alteration in it, or
any abatement of it, or of any thing required in it. Naaman the Syrian
liked well of the worship of the true God in general; but he would have
an abatement of duty as to one instance, in compliance with his earthly
interest, which discovered his hypocrisy. Such imaginations may befall
the minds of men, that if they might be excused, in this or that
instance, unto duties that are dangerous and troublesome (like profession
in the times of persecution), or might be indulged in this or that sin,
which either their inclinations are very prone unto, or their secular
interest do call for, they should do well enough with all other things.
Accordingly, the practice of many does answer their inclination and
desire. They will profess religion and obedience unto God, but will keep
back part of the price;--will hide a wedge in their tents, through
indulgence unto some corruption, or dislike of some duties in their
circumstances: they would give unto themselves the measure of their
obedience. And according as men's practice is, so do they desire that
things indeed should be, that that practice should please God which
pleased them. This faith abhors; the soul that is under the conduct of it
is not capable of any one desire that any thing were otherwise than it is
in the will of God concerning our holiness and obedience, no more than it
can desire that God should not be what he is. No; though any imagination
should arise in it, that by some change and abatement in some instances
it might be saved, which now is uncertain whether that be so or no, it
will admit of no such composition, but will choose to stand or fall unto
the entire will of God.
We shall therefore, in the next place, proceed to inquire on what
grounds it is that faith does thus approve of the whole will of God, as
unto our holiness and obedience; as also, how it evidences itself so to
do. And these grounds are two:--the one respecting God; the other, our
own souls.
First, Faith looks on the holiness required of us as that which is
suited unto the holiness of God himself,--as that which it is meet for
him to require, on the account of his own nature, and the infinite
perfections thereof. The rule is, "Be ye holy, for I the LORD your God am
holy;"--"I require that of you which becomes and answers my own holiness;
because I am holy, it is necessary that you should be so; if you are mine
in a peculiar manner, your holiness is that which becomes my holiness to
require."
We have before declared what this gospel holiness is, wherein it does
consist, and what is required thereunto;--and they may be all considered
either as they are in us, inherent in us, and performed by us; or as they
are in themselves, in their own nature, and in the will of God. In the
first way, I acknowledge that, by reason of our weaknesses,
imperfections, and partial renovation only, as to degrees, in this life,
with our manifold defects and sins, they make not a clear representation
of the holiness of God; however, they are the best image of it, even as
in the meanest of believers, that this world can afford. But in
themselves, and their own nature, as it lies in the will of God, they
make up the most glorious representation of himself that God ever did or
will grant in this world; especially if we comprise therein the
exemplification of it in the human nature of Christ himself: for the
holiness that is in believers is of the same nature and kind with that
which was and is in Jesus Christ, though his exceed theirs inconceivably
in degrees of perfection.
Wherefore we are required to be holy, as the Lord our God is holy; and
perfect, as our heavenly Father is perfect: which we could not be, but
that in our holiness and perfection there is a resemblance and
answerableness unto the holiness and perfection of God. And if a due
sense hereof were continually upon our hearts, it would influence us unto
greater care and diligence in all instances of duty and sin than, for the
most part, we do attain unto and preserve. If we did on all occasions
sincerely and severely call ourselves to an account whether our frames,
ways, and actions bear a due resemblance unto the holiness and
perfections of God, it would be a spiritual preservative on all
occasions.
Faith, I say, then, discerns the likeness of God in this holiness, and
every part of it,--sees it as that which becomes him to require; and
thereon approves of it, reverencing God in it all: and it does so in all
the parts of it, in all that belongs unto it.
1. It does so principally in the inward form of it, which we before
described,--in the new creature, the new nature, the reparation of the
image of God that is in it: in the beauty hereof it continually beholds
the likeness and glory of God. For it is created "kata Theon",--according
unto God, after him, or in his image,--"in righteousness and true
holiness," Eph.4:24. "The new man is renewed after the image of him that
created him," Col.3:10.
When God first created all things, the heavens and the earth, with all
that is contained in them, he left such footsteps and impressions of his
infinite wisdom, goodness, and power, on them, that they might signify
and declare his perfection,--his eternal power and Godhead; yet did he
not, he is not said to have created them in his own image. And this was
because they were only a passive representation of him in the light of
others, and not in themselves; nor did they represent at all that wherein
God will be principally glorified among his creatures,--namely, the
universal rectitude of his nature in righteousness and holiness. But of
man it is said, peculiarly and only, that he was made in the image and
likeness of God: and this was because, in the rectitude of his nature, he
represented the holiness and righteousness of God; which is the only use
of an image. This was lost by sin. Man in his fallen condition does no
more represent God; there is nothing in him that has any thing of the
likeness or image of God in it; all is dead, dark, perverse, and
confused. This new nature, whereof we speak, is created of God for this
very end, that it may be a blessed image and representation of the
holiness and righteousness of God. Hence it is called the "divine
nature," whereof we are partakers, 2 Pet.1:4. And he that cannot see a
representation of God in it, has not the light of faith and life in him.
Hereon, I say, faith does approve of the form and principle of this
holiness, as the renovation of the image of God in us; it looks upon it
as that which becomes God to bestow and require, and therefore that which
has an incomparable excellency and desirableness in it. Yea, when the
soul is ready to faint under an apprehension that it is not partaker of
this holy nature, because of the power of sin in it and temptations on
it, it knows not whether itself be born of God or no (as is the case with
many);--yet where this faith is, it will discern the beauty and glory of
the new creation in some measure, as that which bears the image of God;
and thereon does it preserve in the soul a longing after it, or a farther
participation of it.
By this work or act of it does faith discover its sincerity; which is
that which we inquire after. Whilst it has an eye open to behold the
glory of God in the new creature, whilst it looks on it as that wherein
there is a representation made of the holiness of God himself, as that
which becomes him to require in us, and thereon approves of it as
excellent and desirable, it will be an anchor unto the soul in its
greatest storms; for this is a work beyond what a mere enlightened
conscience can arise unto. That can approve or disapprove of all the acts
and effects of obedience and disobedience, as unto their consequent; but
to discern the spiritual nature of the new creature, as representing the
holiness of God himself, and thereon constantly to approve of it, is the
work [of faith] alone.
2. It does the same with respect unto the internal acts and effects of
this new creature, or principle of new obedience. The first thing it
produces in us is a frame of mind spiritual and heavenly; they that are
after the Spirit are "spiritually-minded," Rom.8:5,6. It looks on the
opposite frame, namely, of being carnally-minded, as vile and loathsome;
it consisting in a readiness and disposition of mind to actuate the lusts
of the flesh. But this spiritual frame of mind, in a just constellation
of all the graces of the Spirit, influencing, disposing, and making ready
the soul for the exercise of them on all occasions, and in all duties of
obedience,--this is the inward glory of the "King's daughter," which
faith sees and approves of, as that which becomes God to require in us;
whatever is contrary hereunto, as a sensual, carnal, worldly frame of
mind, it looks on as vile and base, unworthy of God, or of those who
design the enjoyment of him.
3. It does the same with respect unto all particular duties, internal
and external, when they are enlivened and filled up with grace. In them
consists our "walking worthy at God," Col.1:10; 1 Thess.2:12, such a walk
as is meet for God to accept; that whereby and wherein he is glorified.
The contrary hereunto, in the neglect of the duties of holiness, or the
performance of them without the due exercise of grace, faith looks on as
unworthy of God, unworthy of our high and holy calling, unworthy of our
profession, and therefore does constantly condemn and abhor.
All this, as we observed before, faith will continue to do constantly,
under temptations and desertions. There are seasons wherein the soul may
be very weak, as unto the powers, effects, and duties of this spiritual
life; such the psalmist oftentimes complains of in his own case, and it
is evident in the experience of most. Few there are who have not found,
at one time or another, great weakness, decays, and much deadness in
their spiritual condition. And sometimes true believers may be at a loss
as unto any refreshing experience of it in its operations. They may not
be able to determine in the contest whether sin or grace have the
dominion in them. Yet even in all these seasons faith will keep up the
soul unto a constant high approbation of this way of holiness and
obedience, in its root and fruits, in its principle and effects, in its
nature, disposition, and duties. For when they cannot see the beauty of
these things in themselves, they can see it in the promises of the
covenant, in the truth of the gospel, wherein it is declared, and in the
effects of it in others.
And great advantage is to be obtained by the due exercise of faith
herein. For,--
(1.) It will never suffer the heart to be at rest in any sinful way, or
under any such spiritual decays as shall estrange it from the pursuit of
this holiness. The sight, the conviction of its excellency, the
approbation of it, as that which in us and our measure answers the
holiness of God, will keep up the mind unto endeavours after it, will
rebuke the soul in all its neglects of it; nor will it allow any quiet or
peace within, without an endeavour after a comfortable assurance of it.
That soul is desperately sick which has lost an abiding sense of the
excellency of this holiness, in its answerableness unto the holiness and
will of God. Fears and checks of conscience are the whole of its security
against the worst of sins; and they are a guard not to be trusted unto in
the room of the peace of God. This is one great difference between
believers and those that have not faith. Fear of the consequent of sin,
with an apprehension of some advantages which are to be obtained by a
sober life and the profession of religion, do steer and regulate the
minds of unbelievers, in all they do towards God or for eternity; but the
minds of believers are influenced by a view of the glory of the image and
likeness of God in that holiness, and all the parts of it, which they are
called unto. This gives them love unto it, delight and complacency in it,
enabling them to look upon it as its own reward. And without these
affections none will ever abide in the ways of obedience unto the end.
(2.) Where faith is in this exercise, it will evidence itself, unto the
relief of the soul, in all its darkness and temptations. The mind can
never conclude that it wholly is without God and his grace, whilst it
constantly approves of the holiness required of us. This is not of
ourselves; by nature we are ignorant of it. This "life is hid with Christ
in God," Col.3:3, where we can see nothing of it; hereon we are alienated
from it, and do dislike it: "Alienated from the life of God through the
ignorance that is in us," Eph.4:18. And most men live all their days in a
contempt of the principal evidences and duties of this life of God, and
of the principle of it, which they look on as a fable. Wherefore, the
mind may have great satisfaction in a sight of the beauty and approbation
of this holiness, as that which nothing can produce but sincere and
saving faith.
Secondly, Faith approves of this way of holiness and obedience, as that
which gives that rectitude and perfection unto our nature whereof it is
capable in this world. It is the only rule and measure of them; and
whatever is contrary thereunto is perverse, crooked, vile, and base. Some
men think that their nature is capable of no other perfection but what
consists in the satisfaction of their lusts; they know no other
blessedness, nothing that is suitable to their desires, but the saving of
nature, in the pursuit of its corrupt lusts and pleasures. So are they
described by the apostle, Eph.4:19. The business of their lives is to
make provision for the flesh, to fulfill it in the lusts thereof; they
walk in the lusts of the flesh, "fulfilling" (so far as they are able)
"the desires of the flesh and of the mind," Eph.2:3. They neither know
nor understand what a hell of confusion, disorder, and base degeneracy
from the original constitution, their minds are filled withal. This
perfection is nothing but the next disposition unto hell; and it does
manifest its own vileness unto every one who has the least ray of
spiritual light.
Some among the heathen placed the rectitude of nature in moral virtues
and operations, according unto them; and this was the utmost that natural
light could ever rise up unto: but the uncertainty and weakness hereof
are discovered by the light of the gospel.
It is faith alone that discovers what is good for us, in us, and unto
us, whilst we are in this world. It is in the renovation of the image of
God in us,--in the change and transformation of our nature into his
likeness,--in acting from a gracious principle of a divine life,-- in
duties and operations suited thereunto,--in the participation of the
divine nature by the promises,--that the good, the perfection, the order,
the present blessedness of our nature do consist.
Hereby are the faculties of our souls exalted, elevated, and enabled to
act primigenial powers, with respect unto God and our enjoyment of him;
which is our utmost end and blessedness. Hereby are our affections placed
on their proper objects (such as they were created meet for, and in
closing wherewith their satisfaction, order, and rest do consist),--
namely, God and his goodness, or God as revealed in Jesus Christ by the
gospel. Hereby all the powers of our souls are brought into a blessed
frame and harmony in all their operations,--whatever is dark, perverse,
unquiet, vile, and base, being cast out of them. But these things must be
a little more distinctly explained.
1. There is in this gospel holiness, as the spring and principle of it,
a spiritual, saving light, enabling the mind and understanding to know
God in Christ, and to discern spiritual things in a spiritual, saving
manner; for herein "God shines into our hearts, to give us the knowledge
of his glory in the face of Jesus Christ," 2 Cor.4:6. Without this, in
some degree, whatever pretence there may be or appearance of holiness in
any, there is nothing in them of what is really so, and thereon accepted
with God. Blind devotion,--that is, an inclination of mind unto religious
duties, destitute of this light,--will put men on a multiplication of
duties, especially such as are of their own invention, in "a show of
wisdom in will-worship, and humility, and neglecting of the body," as the
apostle speaks, Col.2:23; wherein there is nothing of gospel holiness.
"The new man is renewed in knowledge after the image of him that
created him," Col.3:10. That this saving light and knowledge is the
spring and principle of all real evangelical holiness and obedience, the
apostle declares in that description which he gives us of the whole of
it, both in its beginning and progress, Col.1:9-11, "We desire that ye
might be filled with the knowledge of his will, in all wisdom and
spiritual understanding; that ye might walk worthy of the Lord unto all
pleasing, being fruitful in every good work, and increasing in the
knowledge of God; strengthened with all might, according to his glorious
power, unto all patience and long suffering with joyfulness." It is a
blessed account that is here given us of that gospel holiness which we
inquire after, in its nature, original, spring, progress, fruits, and
effects; and a serious consideration of it as here proposed,--a view of
it in the light of faith,--will evidence how distant and different it is
from those schemes of moral virtues which some would substitute in its
room. It has a glory in it which no unenlightened mind can behold or
comprehend; the foundation of it is laid in the knowledge of the will of
God, in all wisdom and spiritual understanding. This is that spiritual,
saving light whereof we speak; the increase hereof is prayed for in
believers by the apostle, Heb.1:17,18, even "that the God of our Lord
Jesus Christ, the Father of glory, would give unto you the spirit of
wisdom and revelation in the knowledge of him: the eyes of your
understanding being enlightened; that ye may know what is the hope of his
calling, and what the riches of the glory of his inheritance in the
saints;" which here is called "increasing in the knowledge of God," verse
10. The singular glory of this saving light, in its original, its causes,
use, and effects, is most illustriously here declared: and this light is
in every true believer, and is the only immediate spring of all gospel
holiness and obedience; for "the new man is renewed in knowledge after
the image of him that created him," Col.3:10.
This light, this wisdom, this spiritual understanding, thus
communicated unto believers, is the rectitude and perfection of their
minds in this world. It is that which gives them order, and peace, and
power, enabling them to act all their faculties in a due manner, with
respect unto their being and end. It is that which gives beauty and glory
to the inward man, and which constitutes a believer an inhabitant of the
kingdom of light,--whereby we are "delivered from the power of darkness,
and translated into the kingdom of the Son of God's love," Col.1:13; or
"out of darkness into his marvelous light," 1 Pet.2:9.
That which is contrary hereunto, is that ignorance, darkness,
blindness, and vanity, which the Scripture declares to be in the minds of
all unregenerate persons; and they are really so, where they are not
cured by the glorious working of the power and grace of God before
mentioned.
Now, faith discerns these things, as the spiritual man discerns all
things, 1 Cor.2:15. It sees the beauty of this heavenly light, and judges
that it is that which gives order and rectitude unto the mind; as also,
that that which is contrary unto it is vile, base, horrid, and to be
ashamed of. As for those who "love darkness more than light, because
their deeds are evil,"--it knows them to be strangers unto Christ and his
gospel.
2. Again: there is required unto this holiness, a principle of
spiritual life and love unto God. This guides, acts, and rules in the
soul, in all its obedience; and it gives the soul its proper order in all
its operations: that which is contrary hereunto is death, and enmity
against God. Faith judges between these two principles and their
operations: the former in all its acting it approves of as lovely,
beautiful, desirable, as that which is the rectitude and perfection of
the will: and the other it looks on as deformed, froward, and perverse.
3. The like may be said of its nature and operations in the affections,
as also of all those duties of obedience which proceed from it, as it is
described in the place before mentioned.
It remains only that we show by what acts, ways, and means, faith does
evidence this its approbation of gospel holiness, as that which is lovely
and desirable in itself, and which gives all that rectitude and
perfection unto our minds which they are capable of in this world. And it
does so,--
1. By that self-displicency and abasement which it works in the mind on
all instances and occasions where it comes short of this holiness. This
is the chief principle and cause of that holy shame which befalls
believers on every sin and miscarriage, wherein they come short of what
is required in it: Rom.6:21, "Those things whereof ye are now ashamed."
Now when, by the light of faith, you see how vile it is, and unworthy of
you, what a debasement of your souls there is in it, you are ashamed of
it. It is true, the principal cause of this holy shame is a sense of the
unsuitableness that is in sin unto the holiness of God, and the horrible
ingratitude and disingenuity that there is in sinning against him; but it
is greatly promoted by this consideration, that it is a thing unworthy of
us, and that wherein our natures are exceedingly debased. So it is said
of provoking sinners, that they "debase themselves even unto hell,"
Isa.57:9; or make themselves as vile as hell itself, by ways unworthy the
nature of men. And this is one ground of all those severe self
reflections which accompany godly sorrow for sin, 2 Cor.7:11.
And hereby does faith evidence itself and its own sincerity, whilst a
man is ashamed of, and abased in, himself for every sin, for every thing
of sin, wherein it comes short of the holiness required of us, as that
which is base and unworthy of our nature, in its present constitution and
renovation; though it be that which no eye sees but God's and his own, he
has that in him which will grow on no root but sincere believing.
Wherefore, whatever may be the disquieting conflicts of sin in and
against our souls, whatever decays we may fall into,--which be the two
principles of darkness and fears in believers, whilst this inward holy
shame and self-abasement, on account of the vileness of sin, is
preserved, faith leaves not itself without an evidence in us.
2. It does the same by a spiritual satisfaction, which it gives the
soul in every experience of the transforming power of this holiness,
rendering it more and more like unto God. There is a secret joy and
spiritual refreshment rising in the soul from a sense of its renovation
into the image of God; and all the acting and increases of the life of
God in it augment this joy. Herein consists its gradual return unto its
primitive order and rectitude, with a blessed addition of supernatural
light and grace by Christ Jesus; it finds itself herein coming home to
God from its old apostasy, in the way of approaching to eternal rest and
blessedness: and there is no satisfaction like unto that which it
receives therein.
This is the second way wherein faith will abide firm and constant, and
does evidence itself in the soul of every believer. However low and mean
its attainments be in this spiritual life and the fruits of it, though it
be overwhelmed with darkness and a sense of the guilt of sin, though it
be surprised and perplexed with the deceit and violence thereof, yet
faith will continue here firm and unshaken. It sees that glory and
excellency in the holiness and obedience that God requires of us,--as it
is a representation of his own glorious excellencies, the renovation of
his image, and the perfection of our natures thereby,--as that it
constantly approves of it, even in the deepest trials which the soul can
be exercised withal; and whilst this anchor holds firm and stable we are
safe.
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