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Gospel grounds and
evidences of the faith of God's elect
by John Owen
III. The third evidence of the faith of God's
elect
Thirdly, Faith will evidence itself by a diligent, constant endeavour to
keep itself and all grace in due exercise in all ordinances of divine
worship, private and public.
This is the touchstone of faith and spiritual obedience, the most
intimate and difficult part of this exercise; where this is not, there is
no life in the soul. There are two things whereby men do or may deceive
themselves herein:--1. Abounding in the outward performance of duties or
a multiplication of them. Hereby hypocrites have in all ages deceived
themselves, Isa.58:2,3. And it was the covering that the church of Rome
provided for their apostasy from the gospel: an endless multiplication of
religious duties was that which they trusted to and boasted in. And we
may find those daily that pretend a conscience as unto the constant
observation of outward duties, and yet will abstain from no sin that
comes in the way of their lusts. And men may and do ofttimes abide
constantly in them, especially in their families and in public, yea,
multiply them beyond the ordinary measure, hoping to countenance
themselves in other lusts and neglects thereby. 2. Assistance of gifts in
the performance of them; but as this may be where there is not one dram
of grace, saving grace, so when rested in, it is a most powerful engine
to keep the soul in formality, to ruin all beginning of grace, and to
bring an incurable hardness on the whole soul.
Wherever faith is in sincerity, it will constantly labour, endeavour,
and strive to fill up all duties of divine worship with the living, real,
heart acting of grace; and where it does not so, where this is not
attained, it will never suffer the soul to take any rest or satisfaction
in such duties, but will cast them away as a defiled garment. He that can
pass through such duties without a sensible endeavour for the real
exercise of grace in them, and without self-abasement on the performance
of them, will hardly find any other clear evidence of saving faith in
himself.
There are three evils that have followed the ignorance, or neglect, or
weariness of this exercise of faith, which have proved the ruin of
multitudes:--
1. This has been the occasion and original of all false worship in the
world, with the invention of those superstitious rites and ceremonies
wherein it consists. For men having lost the exercise of faith in the
ordinances of worship that are of divine institution, they found the
whole of it to be useless and burdensome unto them; for without this
constant exercise of faith there is no life in it, nor satisfaction to be
obtained by it. They must, therefore, have something in it, or
accompanying of it, which may entertain their minds, and engage their
affections unto it. If this had not been done, it would have been utterly
deserted by the most. Hereon were invented forms of prayer in great
diversity, with continual diversions and avocations of the mind from what
is proposed; because it cannot abide in the pursuit of any thing
spiritual without the exercise of faith. This gives it some entertainment
by the mere performance, and makes it think there is something where
indeed is nothing. Hereunto are added outward ceremonies of vestments,
postures, and gestures of veneration, unto the same end. There is no
other design in them all but to entertain the mind and affections with
some complacency and satisfaction in outward worship, upon the loss or
want of that exercise of faith which is the life and soul of it in
believers. And as any persons do decay herein, they shall find themselves
insensibly sinking down into the use of these lifeless forms, or that
exercise of their natural faculties and memory which is not one jot
better; yea, by this means, some, from an eminency in spiritual gifts,
and the performance of duties by virtue of them, have sunk into an Ave
Maria or a Credo, as the best of their devotion.
2. This has caused many to turn aside, to fall off from and forsake the
solemn ordinances of divine worship, and to retake themselves unto vain
imaginations for relief, in trembling, enthusiastical singing and feigned
raptures; from hence have so many forsaken their own mercies to follow
after lying vanities. They kept for a while unto the observance of the
divine institutions of worship; but not having faith to exercise in them,
by which alone they are life and power, they became useless and
burdensome unto them: they could find neither sweetness, satisfaction,
nor benefit in them. It is not possible that so many in our days, if ever
they had tasted of the old wine, should so go after new;--if ever they
had experience of that savour, power, and life, which is in the
ordinances of divine worship, when acted and enlivened by the exercise of
faith, should forsake them for that which is nothing: "They went out from
us, but they were not of us; for if they had been of us, they would have
continued with us." "Had they known it, they would not have crucified the
Lord of glory." This, therefore, is the true reason why so many in our
days, after they have for a season abode under, and in the observation
of, the gospel ordinances of worship, have fallen off from them, namely,
not having faith to exercise in them, nor endeavouring after it, they did
really find no life in them, nor benefit by them.
3. Some, on the same ground, fall into profaneness, pretending to take
up with a natural religion, without any instituted worship at all. Of
this sort of persons we have multitudes in the days wherein we live;
having nothing of the light of faith, they can see no form or comeliness
in Christ, nor in any thing that belongs unto him. By these means are
souls every day precipitated into ruin.
Herein, therefore, I say, true faith will evidence itself in all
darknesses and distress whatsoever: it will always endeavour to keep
itself, and all other graces, in a due and constant exercise in all
duties of worship, private and public. It may sometimes be weakened in
its acting and operations, it may be under decays, it may be as a sleep,
and that not only as unto particular duties and seasons, but as unto the
inward habitual frame of the mind; but where it is true and genuine, it
will shake itself out of this dust, cast off the sin that does so easily
beset us, and stir up itself, with all might and contention, unto its
duty. And there is no more dangerous state for a soul than when it is
sinking down into formality, and neglect of the exercise of faith, in a
multitude of duties; then is it assuredly ready to die, if it be not dead
already.
If we are wise, therefore, we will watch, and take care that we lose
not this evidence of faith; it will stand us instead when, it may be, all
other things seem to be against us. Some have been relieved by the
remembrance of this exercise of faith, when they have been at the door of
desperation:--such or such a season they had experience of the work of
faith in prayer, has been their relief. An experience hereof is a jewel,
which may be of no great use whilst it lies by you locked up in a
cabinet, but which you will know the worth of if ever you come to need
bread for your lives.
It is, therefore, worthwhile to inquire what we ought to do, or what
means we ought to use, that we may keep up faith unto its due exercise in
all the parts of divine worship, so as that it may give us a comforting
evidence of itself in times of temptation and darkness? And unto this end
the ensuing directions may be of use:--
1. Labour to have your hearts always affected with a due sense of the
infinite perfections of the divine nature in all our approaches unto him,
especially of his sovereign power, holiness, immensity, and omnipresence;
and this will produce in us also a sense of infinite distance from him.
As this is necessary, from the nature of the things themselves, so the
Scripture gives us such descriptions of God as are suited to in generate
this frame in us. This is that which Joshua aimed to bring the people
unto, when he designed to engage them in the service of God in a due
manner, Josh.24:19-22; and that which the apostle requires in us,
Heb.12:28,29. And unto the same end glorious descriptions and appearances
of God are multiplied in Scripture. If we fail herein, if we do not on
all occasions fill our minds with reverential thoughts of God, his
greatness and his holiness, faith has no foundation to stand upon in its
exercise in the duties of worship. This is the only inlet into the due
exercise of grace: where it is wanting, all holy thoughts and affections
are shut out of our minds; and where it is present, it is impossible but
that there will be some gracious working of heart in all our duties. If
we are empty hereof in our entrance of duties, we shall be sure to be
filled with other things, which will be clogs and hindrances unto us; but
reverential thoughts of God, in our approaches unto him, will cast out
all superfluity of naughtiness, and dissipate all carnal, formal frames,
which will vitiate all our duties. Keep your hearts, therefore, under
this charge in all your accesses unto God, and it will constantly open a
door unto that exercise of faith which we inquire after.
Hereon and herewith we shall be affected with a sense of our infinite
distance from him; which is another means to stir up faith unto its due
exercise in reverence and godly fear. So Abraham was affected, Gen.18:27.
[This is that] which the wise man directs us unto, Eccles.5:2.
Carnal boldness in the want of these things ruins the souls of men,
rendering all their duties of worship unacceptable unto God, and
unprofitable unto themselves.
2. Affect your hearts with a due sense of the unsuitableness of our
best duties unto his holiness and majesty, and of his infinite
condescension in the acceptance of them. Suppose there is in any of our
duties the best and the most lively exercise of grace that we can attain
unto, the most fervency in prayer, with the most diligent attendance of
our minds the most humility and contrite trembling in hearing the word,
the most devout affection of our minds in other parts of worship; alas!
what is all this to God? How little does it answer his infinite holiness!
See Job 4:18,19; 15:15,16. Our goodness extends not unto him, Ps.16:2.
There are no measures, there is no proportion, between the holiness of
God and our best duties. There is iniquity in our holy things; they have
need of mercy and pardon, of cleansing and justification, by the blood of
Christ, no less than our persons: and an infinite condescension it is in
God to take any notice of us or them; yea, it is that which we must live
in all holy admiration of all our days.
Now if it be thus with our best duties, in our best frames, what an
outrage of sloth and negligence is it, if we bring the carcass of duties
unto God, for want of stirring up faith unto its due exercise in them!
How great is this folly, how unspeakable is the guilt of this negligence!
Let us, therefore, keep a sense hereof upon our hearts, that we may
always stir up ourselves unto our best in duties of religious worship.
For,--
3. A negligence herein, or the want of stirring up faith unto a due
exercise in all duties of worship, is the highest affront we can put upon
God, arguing a great regardlessness of him. Whilst it is so with us, we
have not, we cannot have, a due sense of any of the divine perfections,
of the divine nature; we turn God what lies in us into an idol, supposing
that he may be put off with the outside and appearance of things. This
the apostle cautions us against, Heb.4:12,13, and [is that] which God
detests, Isa.29:13; and he pronounces him a deceiver, and cursed, who
offers unto him the lame and blind while he has a male in the flock,
Mal.1:14. Yet thus is it with us, in some degree, whenever we are
negligent in stirring up faith into its proper exercise in holy duties:
that alone renders them the male of the flock; without it they are lame
and blind,--a corrupt thing.
It is a sad thing for men to lose their duties, to be at charge and
trouble in the multiplication of them, and attendance unto them to no
purpose. Oh, how much more sad is it when they are all provocations of
God's glory! when they tend to increase the formality and hardness of
their hearts, towards the ruin of their souls!
"Stand in awe," therefore, "and sin not; commune with your own hearts;"
cease not, until on all occasions you bring them into that exercise of
faith wherein you may glorify God as God, and not deal with him as an
idol.
4. Unto the same end, keep your souls always deeply affected with a
sense of the things about which you are to treat with God in all the
duties of his worship. They are referred unto two heads:-- (1.) Those
which concern his glory; (2.) Those which concern our own souls. Without
a constant due sense of these things on our hearts, faith will not act
itself aright in any of our duties. Without this intimate concern and
deep sense, we know not whether we need faith in our prayers, or have an
exercise of it; formality will drown all. The best of our prayers is but
an expression unto God of what sense we have of these things. If we have
none, we pray not at all, whatever we say or do; but when these things
dwell in our minds, when we think on them continually, when our hearts
cleave unto them, faith will be at work in all our approaches to God. Can
you not pray? Charge your hearts with these things, and you will learn so
to do.
5. Watch diligently against those things which ye find by experience
are apt to obstruct your fervency in duties. Such are indispositions
through the flesh, or weariness of the flesh, distracting, foolish
imaginations, the occasions of life revolving in our minds, and the like.
If such impediments as these be not removed, if they be not watched
against, they will influence the mind, and suffocate the exercise of
faith therein.
6. Above all, the principal rule herein is, that we would always
carefully remember the concernment of Christ in these duties, with
respect unto his office. He is the high priest over the house of God;
through him, and under his conduct, are we always to draw nigh to God;
and his work it is to present the prayers and supplications of the church
to God. Now, we have no way to come unto Christ, for his assistance in
the discharge of his office on our behalf, but by faith; and in all our
duties of holy worship we make a profession of our doing so,--of our
coming unto God by him as our high priest. If we endeavour not therein to
have faith in exercise, how do we mock, or make a show to him of doing
that which indeed we endeavour not to do! There can be no greater
contempt of Christ in his office, nor greater undervaluation of his love.
But a due consideration hereof, namely, of the concernment of Christ in
all our duties, with respect unto the office which he discharges for us
in heaven,--is that which directly leads faith into its proper exercise.
For through him, and that in discharge of his office, we believe in God.
And when the mind is exercised with due thoughts of him, if there be any
thing of true saving faith in the heart, it will act itself unto a
blessed experience.
These things may be of use to stir us up, and guide us unto that
exercise of faith in all holy duties, an experience whereof abiding in
the soul will evidence the truth of it, unto our supportment and comfort
in all temptations and distresses.
Some, it may be, will say that their gift in prayer is mean and weak,--
that they cannot express themselves with earnestness and fervency; and so
know not whether there be any faith in exercise in their prayers or no. I
answer, There is nothing at all herein; for grace may be very high where
gifts are very low, and that frequently.
And it may be others will complain of the meanness of their gifts on
whom they attend in prayer, which is such as they cannot accompany them
in the exercise of any grace. I answer,--1. There is no doubt but that
there is a great difference in the spiritual gifts of men in this matter,
some being much more effectual unto edification than others. 2. Take care
that you are called in providence and duty to join with them whom you
intend; that you do not first voluntarily choose that which is unto your
disadvantage, and then complain of it. 3. Be their gifts never so mean,
if grace in their own hearts be exercised by it, so it may be in ours:
where there is no evidence thereof, I confess the case is hard. 4. Let
the mind be still fixed on the matter or things uttered in prayer, so as
to close with, and act faith about, what is real object of it, and it
will find its proper work in that duty.
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