GOSPEL GROUNDS AND EVIDENCES OF THE FAITH OF GOD'S ELECT;
SHOWING
I. The nature of true saving faith in securing of the spiritual comfort
of believers in this life, is of the highest importance.
II. The way wherein true faith does evidence itself in the souls and
consciences of believers, unto their supportment and comfort, under all
their conflicts with sin, in all their trials and temptations.
III. Faith will evidence itself by a diligent, constant endeavour to keep
itself and all grace in due exercise, in all ordinances of divine
worship, private and public.
IV. A peculiar way whereby true fait will evidence itself, by bringing
the soul into a state of repentance.
by John Owen
"Examine yourselves, whether ye be in the faith; prove your own selves.
Know ye not your own selves, how that Jesus Christ is in you, except ye
be reprobates?"--2 Cor.13:5
Prefatory note
This treatise, entitled Gospel Grounds and Evidences of the Faith of
God's Elect," was given to the world in 1695. The remainder of the title
is scarcely applicable as a correct designation of the leading divisions
of the work. and may, perhaps, have been added by those who had the
charge of publishing it. In the preface by Isaac Chauncey, the reader is
assured that the treatise is the production of Dr Owen. It bears internal
evidence of the fact, and that he wrote it, with a view to publication.
When he waives the formal discussion of some topics connected with his
subject, on the ground that he had attempted the discussion of them "in
other writings," it seems a just inference that it had been his intention
to publish the treatise, though no explanation has transpired why it was
withheld from the press for a period of twelve years after his death. The
circumstance is of some moment, as showing that the work, though
posthumous, may be held to contain the deliberate and matured judgement
of the author on the question of which it treats.
His object is not to illustrate the common evidences of genuine
religion, or the grounds on which we may conclude a man to be sincere in
his religious profession. It is an inquiry rather into the evidences on
which the elect of God, in any process of self-scrutiny, may ascertain
the reality of their own faith. Ascribing to faith all the importance
which is due to it as the instrumental cause of justification, the author
suspends the entire question of the genuineness of conversion upon the
existence of a fourfold development or operation of that gracious
principle in the hearts of all who may be anxious to discover whether
they have been really quickened and born of God.
After stating the nature of saving faith, and after a brief exhibition
of the gospel as the divine method for the salvation of sinners through
the merits of Christ, he proceeds to "the trial of faith," as the main
object of the treatise. In the first place, he shows that faith, if
genuine, includes or denotes implicit approbation of "God's way of saving
sinners," in opposition to all schemes of merely human invention for our
spiritual deliverance. This approbation of the divine plan for our
redemption, in which he holds that the very essence and life of faith
consist, is founded on the conviction; first, That the salvation revealed
in the gospel is in harmony with the perfections and majesty of the
divine character; secondly, That it is suited to tho views, desires, and
aspirations of a soul enlightened by grace; and, thirdly, That it as
effectually honours the moral law as if it had been completely fulfilled
in the personal obedience of the saints.
Secondly, Faith is shown to imply an approbation of the will of God in
requiring of us holiness and obedience, to the full measure of the
perfection and spirituality demanded of us in the moral law. He appeals,
in illustration of the obedience required, to the light of nature, and to
the knowledge of good and evil which men enjoy through the law; but
proves that without the light of saving faith there can be no adequate
conception of the holiness required by the divine will, urging an acute
distinction, which might rank as a separate contribution to the doctrine
of conscience, and according to which its authority in determining the
moral character of an action by no means implies the love of what is
good, and the hatred of what is evil. The function of conscience he views
is exclusively judicial, and shows that the motive which prompts to
action must spring from other considerations. Two grounds are assigned on
which faith approves of the holiness required of us:--the consistency of
such a demand with the perfection of the divine nature; and its fitness,
when full compliance is yielded with it, to advance us to the utmost
perfection of which our own nature is capable.
Thirdly, Evidence of genuine faith is also afforded when the mind
endeavours to keep itself in the due exercise of the grace of faith, inn
the public and private ordinances of divine worship. If faith is not
cultivated in the worship of God, all devotion is corrupted into the
empty forms of superstition, as in the ritual of Popery; or becomes the
mere wildfire of fanaticism, or degenerates into the rationalism which
ignores all worship instituted by the authority of revelation. Judicious
directions follow as to the best method of preserving faith in vivid
exercise while we are engaged in the various acts of devotion.
Fourthly, The last evidence specified of true faith is the evangelical
repentance which it produces. Weanedness from the world, the lively
remembrance of sin, a becoming intensity of godly sorrow on account of
it, nd other spiritual duties, are described as essential elements in the
penitential feelings and exercises of those who really believe unto
salvation.
The treatise indicates an acquaintance with the true philosophy of
human nature, thorough knowledge of the world, and of man individually,
as he takes the hue of his character from surrounding objects and social
influences, and that depth of Christian experience in which our author
has perhaps been rarely excelled. He shines in the anatomy of human
motives; and while he goes deeply into the subjective workings of faith,
he is always keenly alive to the objective realities of evangelical
truth. The Christian reader will find this treatise an admirable manual
for self-examination.--Ed.
To the Reader
As faith is the first vital act that every true Christian puts Forth, and
the life which he lives is by the faith of the Son of God, so it is his
next and great concern to know that he does believe, and that believing
he has eternal life; that his faith is the faith of God's elect, and of
the operation of God: without some distinct believing knowledge of which
he cannot so comfortably assure his heart before God concerning his
calling and election, so far as to carry him forth in all the ways of
holiness, in doing and suffering the will of God with necessary
resolution and cheerfulness; the doing of which in a right manner,
according to the tenor of the gospel, is no small part of spiritual
skill; whereunto two things are highly requisite: first, That he be well
acquainted with the doctrine of Christ, and know how to distinguish the
gospel from the law; and, secondly, That he be very conversant with his
own heart,that so by comparing his faith, and the fruits thereof, with
the said doctrine of Christ, he may come to see that, as he has receivcd
Christ, so he walks in him: all his reasonings concerning himself being
taken up from the word of God, so that what judgment he passes upon
himself may be a judgment of faith, and answer of a good conscience
towards God; for all the trials of faith must at last be resolved into a
judgment of faith, before which is made, the soul still labours under
staggerings and uncertainties.
The design of this ensuing treatise is to resolve this great question,
whether the faith we profess unto be true or no?--The resolution of
which, upon an impartial inquiry, must needs be very grateful and
advantageous to every one that has but tasted that the Lord is gracious.
That the late reverend, learned, and pious Dr Owen was the author there
needs be no doubt; not only because good assurance is given by such as
were intrusted with his writings, but also in that the style and spirit
running through the other of his practical writings is here very
manifest; and, accordingly, with them is recommended to the serious
perusal of every diligent inquirer into the truth of his spiritual estate
and condition.
Isaac Chauncey
Evidences of the faith of God's elect
The securing of the spiritual comforts of believers in this life is a
matter of the highest importance unto the glory of God, and their own
advantage by the gospel. For God is abundantly willing that all the heirs
of promise should receive strong consolation, and he has provided ways
and means for the communication of it to them; and their participation of
it is their principal interest in this world, and is so esteemed by them.
But their effectual refreshing enjoyment of these comforts is variously
opposed by the power of the remainders of sin, in conjunction with other
temptations. Hence, notwithstanding their right and title unto them by
the gospel, they are ofttimes actually destitute of a gracious sense of
them, and, consequently, of that relief which they are suited to afford
in all their duties, trials, and afflictions. Now, the root whereon all
real comforts do grow, whence they spring and arise, is true and saving
faith,--the faith of God's elect. Wherefore they do ordinarily answer
unto, and hold proportion with, the evidences which any have of that
faith in themselves; at least, they cannot be maintained without such
evidences. Wherefore, that we may be a little useful unto the
establishment or recovery of that consolation which God is so abundantly
willing that all the heirs of promise should enjoy, I shall inquire,
What are the principal acts and operations of faith, whereby it will
evidence its truth and sincerity in the midst of all temptations and
storms that may befall believers in this world?
And I shall insist on such alone as will bear the severest scrutiny by
Scripture and experience. And,--
The principal genuine acting of saving faith in us, inseparable from
it, yea, essential to such acting, consists in the:
choosing, embracing, and approbation of God's way of saving sinners, by
the mediation of Jesus Christ, relying thereon, with a renunciation of
all other ways and means pretending unto the same end of salvation.
This is that which we are to explain and prove.
Saving faith is our "believing the record that God has given us of his
Son," 1 John 5:10, "And this is the record, that God has given to us
eternal life; and this life is in his Son," verse 11. This is the
testimony which God gives, that great and sacred truth which he himself
bears witness unto,--namely, that he has freely prepared eternal life for
them that believe, or provided a way of salvation for them. And what God
so prepares he is said to give, because of the certainty of its
communication. So grace was promised and given to the elect in Christ
Jesus before the world began, 2 Tim.1:9; Tit.1:2. And that is so to be
communicated unto them, in and by the mediation of his Son Jesus Christ,
that it is the only way whereby God will give eternal life unto any;
which is therefore wholly in him, and by him to be obtained, and from him
to be received. Upon our acquiescence in this testimony, on our
approbation of this way of saving sinners, or our refusal of it, our
eternal safety or ruin does absolutely depend. And it is reasonable that
it should be so: for, in our receiving of this testimony of God, we "set
to our seal that God is true," John 3:33; we ascribe unto him the glory
of his truth, and therein of all the other holy properties of his
nature,--the most eminent duty whereof we are capable in this world; and
by a refusal of it, what lies in us, we make him a liar, as in this
place, 1 John 5:10, which is virtually to renounce his being.
And the solemnity wherewith this testimony is entered is very
remarkable, verse 7, "There are three that bear record in heaven, the
Father, the Word, and the Holy Ghost; and these three are one." The
trinity of divine persons, acting distinctly in the unity of the same
divine nature, do give this testimony: and they do so by those distinct
operations whereby they act in this way and work of God's saving sinners
by Jesus Christ; which are at large declared in the gospel. And there is
added hereunto a testimony that is immediately applicatory unto the souls
of believers, of this sovereign testimony of the holy Trinity; and this
is the witness of grace and all sacred ordinances: "There are three that
bear witness in earth, the spirit, and the water, and the blood: and
these three agree in one," verse 8. They are not at essentially the same
in one and the same nature, as are the Father, Word, and Holy Ghost, yet
they all absolutely agree in the same testimony; and they do it by that
especial efficacy which they have on the souls of believer s to assure
them of this truth. In this record, so solemnly, so gloriously given and
proposed, life and death are set before us. The receiving and embracing
of this testimony, with an approbation of the way of salvation testified
unto, is that work of faith which secures us of eternal life. On these
terms there is reconciliation and agreement made and established between
God and men; without which men must perish for ever.
So our blessed Saviour affirms, "This is life eternal, that they may
know thee" (the Father) "the only true God, and Jesus Christ whom thou
hast sent," John 17:3. To know the Father as the only true God, to know
him as he has sent Jesus Christ to be the only way and means of the
salvation of sinners, and to know Jesus Christ as sent by him for that
end, is that grace and duty which instates us in a right to eternal life,
and initiates us in the possession of it: and this includes that choice
and approbation of the way of God for the saving of sinners whereof we
speak.
But these things must be more distinctly opened:--
1. The great fundamental difference in religion is concerning the way
and means whereby sinners may be saved. From men's different
apprehensions hereof arise all other differences about religion; and the
first thing that engages men really into any concernment in religion, is
an inquiry in their minds how sinners may be saved, or what they shall do
themselves to be saved: "What shall we do? what shall we do to be saved?"
"What is the way of acceptance with God?" is that inquiry which gives men
their first initiation into religion. See Acts 2:37; 16:30; Micah 6:6-8.
This question being once raised in the conscience, an answer must be
returned unto it. "I will consider," says the prophet, "what I shall
answer when I am reproved," Hab.2:1. And there is all the reason in the
world that men consider well of a good answer hereunto, without which
they must perish for ever; for if they cannot answer themselves here, how
do they hope to answer God hereafter? Wherefore, without a sufficient
answer always in readiness unto this inquiry, no man can have any hopes
of a blessed eternity.
Now, the real answer which men return unto themselves is according to
the influence which their minds are under from one or other of the two
divine covenants,--that of works or that of grace. And these two
covenants, taken absolutely, are inconsistent, and give answers in this
case that are directly contradictory to one another: so the apostle
declares, Rom.10:5-9. The one says, "The man that does the works of the
law shall live by them; this is the only way whereby you may be saved:"
the other wholly waives this return, and puts it all on faith in Christ
Jesus. Hence there is great difference and great variety in the answers
which men return to themselves on this inquiry; for their consciences
will neither hear nor speak any thing but what complies with the covenant
whereunto they do belong. These things are reconciled only in the blood
of Christ; and how, the apostle declared, Rom.8:3. The greatest part of
convinced sinners seem to adhere to the testimony of the covenant of
works; and so perish for ever. Nothing will stand us in stead in this
matter, nothing will save us, "but the answer of a good conscience
towards God, by the resurrection of Jesus Christ," 1 Pet.3:21.
2. The way that God has prepared for the saving of sinners is a fruit
and product of infinite wisdom, and powerfully efficacious unto its end.
As such it is to be received, or it is rejected. It is not enough that we
admit of the notions of it as declared, unless we are sensible of divine
wisdom and power in it, so as that it may be safely trusted unto. Hereon,
upon the proposal of it, falls out the eternally distinguishing
difference among men. Some look upon it and embrace it as the power and
wisdom of God; others really reject it as a thing foolish and weak, not
meet to be trusted unto. Hereof the apostle gives an account at large, 1
Cor.1:18-24. And this is mysterious in religion:--the same divine truth
is by the same way and means, at the same time, proposed unto sundry
persons, all in the same condition, under the same circumstances, all
equally concerned in that which is proposed therein: some of them hereon
do receive it, embrace it, approve of it, and trust unto it for life and
salvation; others despise it, reject it, value it not, trust not unto it.
To the one it is the wisdom of God, and the power of God; to the other,
weakness and foolishness: as it must of necessity be the one or the
other,--it is not capable of a middle state or consideration. It is not a
good way unless it be the only way; it is not a safe, it is not the best
way, if there be any other; for it is eternally inconsistent with any
other. It is the wisdom of God, or it is downright folly. And here, after
all our disputes, we must resort unto eternal sovereign grace, making a
distinction among them unto whom the gospel is proposed, and the almighty
power of actual grace in curing that unbelief which blinds the minds of
men, that they can see nothing but folly and weakness in God's way of the
saving of sinners. And this unbelief works yet in the most of them unto
whom this way of God is proposed in the gospel; they receive it not as an
effect of infinite wisdom, and as powerfully efficacious unto its proper
end. Some are profligate in the service of their lusts, and regard it
not; unto whom may be applied that [saying] of the prophet, "Hear, ye
despisers, and wonder, and perish." Some are under the power of darkness
and ignorance, so as that they apprehend not, they understand not the
mystery of it; for "the light shineth in darkness, and the darkness
comprehendeth it not." Some are blinded by Satan, as he is the god of
this world, by filling their minds with prejudice, and their hearts with
the love of present things, that the light of the glorious gospel of
Christ, who is the image of God, cannot shine into them. Some would mix
with it their own works, ways, and duties, as they belong unto the first
covenant; which are eternally irreconcilable unto this way of God, as the
apostle teaches, Rom.10:3,4. Hereby does unbelief eternally ruin the
souls of men. They do not, they cannot, approve of the way of God for
saving sinners proposed in the gospel, as an effect of infinite wisdom
and power, which they may safely trust unto, in opposition unto all other
ways and means, pretending to be useful unto the same end; and this will
give us light into the nature and acting of saving faith, which we
inquire after.
3. The whole Scripture, and all divine institutions from the beginning,
do testify, in general, that this way of God for the saving of sinners is
by commutation, substitution, atonement, satisfaction, and imputation.
This is the language of the first promise, and all the sacrifices of the
law founded thereon; this is the language of the Scripture: "There is a
way whereby sinners may be saved,--a way that God has found out and
appointed." Now, it being the law wherein sinners are concerned, the rule
of all things between God and them should seem to be by what they can do
or suffer with respect unto that law. "No," says the Scripture, "it
cannot be so; 'for by the deeds of the law no man living shall be
justified in the sight of God.'" Ps.143:2; Rom.3:20; Gal.2:16. Neither
shall it be by their personal answering of the penalty of the law which
they have broken; for they cannot do so, but they must perish eternally:
for, "If thou, LORD, shouldest mark iniquities, 0 Lord, who shall stand?"
Ps.130:3. There must therefore be, there is another way, of a different
nature and kind from these, for the saving of sinners, or there is no due
revelation made of the mind of God in the Scripture. But that there is
so, and what it is, is the main design of it to declare: and this is by
the substitution of a mediator instead of the sinners that shall be
saved, who shall both bear the penalty of the law which they had incurred
and fulfill that righteousness which they could not attain unto.
This in general is God's way of saving sinners, whether men like it or
no: "For what the law could not do, in that it was weak through the
flesh, God sending his own Son in the likeness of sinful flesh, and for
sin, condemned sin in the flesh; that the righteousness of the law might
be fulfilled in us," Rom.8:3,4. See also Heb.10:5-10. "He made him to be
sin for us, who knew no sin; that we might be made the righteousness of
God in him," 2 Cor.5:21.
Here unbelief has prevailed with many in this latter age to reject the
glory of God herein; but we have vindicated the truth against them
sufficiently elsewhere.
4. There are sundry things previously required to give us a clear view
of the glory of God in this way of saving sinners: such are, a due
consideration of the nature of the fall of our first parents, and of our
apostasy from God thereby. I may not stay here to show the nature or
aggravations of them; neither can we conceive them aright, much less
express them. I only say, that unless we have due apprehensions of the
dread and terror of them, of the invasion made on the glory of God, and
the confusion brought on the creation by them, we can never discern the
reason and glory of rejecting the way of personal righteousness, and the
establishing this way of a mediator for the saving of sinners. A due
sense of our present infinite distance from God, and the impossibility
that there is in ourselves of making any approaches unto him, is of the
same consideration; so likewise is that of our utter disability to do any
thing that may answer the law, or the holiness and righteousness of God
therein,--of our universal unconformity in our natures, hearts, and their
acting, unto the nature, holiness, and will of God. Unless, I say, we
have a sense of these things in our minds and upon our consciences, we
cannot believe aright, we cannot comprehend the glory of this new way of
salvation. And whereas mankind has had a general notion, though no
distinct apprehension, of these things, or of some of them, many amongst
them have apprehended that there is a necessity of some kind of
satisfaction or atonement to be made, that sinners may be freed from the
displeasure of God; but when God's way of it was proposed unto them, it
was, and is, generally rejected, because "the carnal mind is enmity
against God." But when these things are fixed on the soul by sharp and
durable convictions, they will enlighten it with due apprehensions of the
glory and beauty of God's way of saving sinners.
5. This is the gospel, this is the work of it,--namely, a divine
declaration of the way of God for the saving of sinners, through the
person, mediation, blood, righteousness, and intercession of Christ. This
is that which it reveals, declares, proposes, and tenders unto sinners,--
there is a way for their salvation. As this is contained in the first
promise, so the truth of every word in the Scripture depends on the
supposition of it. Without this, there could be no more intercourse
between God and us than is between him and devils. Again, it declares
that this way is not by the law or its works,--by the first covenant, or
its conditions,--by our own doing or suffering; but it is a new way,
found out in and proceeding from infinite wisdom, love, grace, and
goodness,--namely, by the incarnation of the eternal Son of God, his
susception of the office of a mediator, doing and suffering in the
discharge of it whatever was needful for the justification and salvation
of sinners, unto his own eternal glory. See Rom.3:24-27; 8:3,4; 2
Cor.5:19-21, etc.
Moreover, the gospel adds, that the only way of obtaining an interest
in this blessed contrivance of saving sinners by the substitution of
Christ, as the surety of the covenant, and thereon the imputation of our
sins to him, and of his righteousness unto us, is by faith in him.
Here comes in that trial of faith which we inquire after. This way of
saving sinners being proposed, offered, and tendered unto us in the
gospel, true and saving faith receives it, approves of it, rests in it,
renounces all other hopes and expectations, reposing its whole confidence
therein.
For it is not proposed unto us merely as a notion of truth, to be
assented to or denied, in which sense all believe the gospel that are
called Christians,--they do not esteem it a fable; but it is proposed
unto us as that which we ought practically to close withal, for ourselves
to trust alone unto it for life and salvation. And I shall speak briefly
unto two things:--I. How does saving faith approve of this way? on what
accounts, and unto what ends? II. How it does evidence and manifest
itself hereby unto the comfort of believers.
I.
How does saving faith approve of this way? on what accounts,
and unto what ends?
First, It approves of it, as that which every way becomes God to find
out, to grant, and propose: so speaks the apostle, Heb.2:10, "It became
him, in bringing many sons unto glory, to make the Captain of their
salvation perfect through sufferings." That becomes God, is worthy of
him, is to be owned concerning him, which answers unto his infinite
wisdom, goodness, grace, holiness, and righteousness, and nothing else.
This faith discerns, judges, and determines concerning this way,--namely,
that it is every way worthy of God, and answers all the holy properties
of his nature. This is called "The light of the knowledge of the glory of
God in the face of Jesus Christ," 2 Cor.4:6.
This discovery of the glory of God in this way is made unto faith
alone, and by it alone it is embraced. The not discerning of it, and
thereon the want of an acquiescence in it, is that unbelief which ruins
the souls of men. The reason why men do not embrace the way of salvation
tendered in the gospel, is because they do not see nor understand how
full it is of divine glory, how it becomes God, is worthy of him, and
answers all the perfections of his nature. Their minds are blinded, that
the light of the glorious gospel of Christ, who is the image of God, does
not shine unto them, 2 Cor.4:4. And so they deal with this way of God as
if it were weakness and folly.
Herein consists the essence and life of faith:--It sees, discerns, and
determines, that the way of salvation of sinners by Jesus Christ proposed
in the gospel, is such as becomes God and all his divine excellencies to
find out, appoint, and propose unto us. And herein does it properly give
glory to God, which is its peculiar work and excellency, Rom.4:20; herein
it rests and refreshes itself.
In particular, faith herein rejoices in the manifestation of the
infinite wisdom of God. A view of the wisdom of God acting itself by his
power in the works of creation (for in wisdom he made them all), is the
sole reason of ascribing glory unto him in all natural worship, whereby
we glorify him as God; and a due apprehension of the infinite wisdom of
God in the new creation, in the way of saving sinners by Jesus Christ, is
the foundation of all spiritual, evangelical ascription of glory to God.
It was the design of God, in a peculiar way, to manifest and glorify
his wisdom in this work. Christ crucified is the "power of God, and the
wisdom of God," 1 Cor.1:24; and "all the treasures of wisdom and
knowledge are hid in him," Col.2:3. All the treasures of divine wisdom
are laid up in Christ, and laid out about him, as to be manifested unto
faith in and by the gospels He designed herein to make known his
"manifold wisdom," Eph.3:9,10.
Wherefore, according to our apprehension and admiration of the wisdom
of God in the constitution of this way of salvation is our faith, and no
otherwise; where that does not appear unto us, where our minds are not
affected with it, there is no faith at all.
I cannot stay here to reckon up the especial instances of divine wisdom
herein. Somewhat I have attempted towards it in other writings; and I
shall only say at present, that the foundation of this whole work and
way, in the incarnation of the eternal Son of God, is so glorious an
effect of infinite wisdom, as the whole blessed creation will admire to
eternity. This of itself bespeaks this way and work divine. Herein the
glory of God shines in the face of Jesus Christ. This is of God alone;
this is that which becomes him; that which nothing but infinite wisdom
could extend unto. Whilst faith lives in a due apprehension of the wisdom
of God in this, and the whole superstruction of this way, on this
foundation it is safe.
Goodness, love, grace, and mercy, are other properties of the divine
nature, wherein it is gloriously amiable. "God is love;" there is none
God but he. Grace and mercy are among the principal titles which he
everywhere assumes to himself; and it was his design to manifest them all
to the utmost in this work and way of saving sinners by Christ, as is
everywhere declared in the Scripture. And all these lie open to the eye
of faith herein: it sees infinite goodness, love, and grace, in this way,
such as becomes God, such as can reside in none but him; which it
therefore rests and rejoices in, 1 Pet.1:8. In adherence unto, and
approbation of, this way of salvation, as expressive of these perfections
of the divine nature, does faith act itself continually.
Where unbelief prevails, the mind has no view of the glory that is in
this way of salvation, in that it is so becoming of God and all his holy
properties, as the apostle declares, 2 Cor.4:4. And where it is so,
whatever is pretended, men cannot cordially receive it and embrace it;
for they know not the reason for which it ought to be so embraced: they
see no form nor comeliness in Christ, who is the life and centre of this
way, "no beauty for which he should be desired," Isa.53:2. Hence, in the
first preaching of it, it was "unto the Jews a stumbling-block, and unto
the Greeks foolishness;" for by reason of their unbelief they could not
see it to be, what it is, "the power of God, and the wisdom of God;" and
so it must be esteemed, or be accounted folly.
Yea, from the same unbelief it is that at this day the very notion of
the truth herein is rejected by many, even all those who are called
Socinians, and all that adhere unto them in the disbelief of supernatural
mysteries. They cannot see a suitableness in this way of salvation unto
the glory of God,--as no unbeliever can; and therefore those of them who
do not oppose directly the doctrine of it, yet do make no use of it unto
its proper end. Very few of them, comparatively, who profess the truth of
the gospel, have an experience of the power of it unto their own
salvation.
But here true faith stands invincibly,--hereby it will evidence its
truth and sincerity in the midst of all temptations, and the most dismal
conflicts it has with them; yea, against the perplexing power and charge
of sin thence arising. From this stronghold it will not be driven; whilst
the soul can exercise faith herein,--namely, in steadily choosing,
embracing, and approving of God's way of saving sinners by Jesus Christ,
as that wherein he will be eternally glorified, because it is suited
unto, and answers all the perfections of, his nature, is that which every
way becomes him,--it will have wherewith to relieve itself in all its
trials. For this is faith, this is saving faith, which will not fail us.
That faith which works in the soul a gracious persuasion of the
excellency of this way, by a sight of the glory of the wisdom, power,
grace, love, and goodness of God in it, so as to be satisfied with it, as
the best, the only way of coming unto God, with a renunciation of all
other ways and means unto that end, will at all times evidence its nature
and sincerity.
And this is that which gives the soul rest and satisfaction, as unto
its entrance into glory, upon its departure out of this world. It is a
great thing, to apprehend in a due manner that a poor soul that has been
guilty of many sins, leaving the body, it may be, under great pain,
distress, and anguish, it may be by outward violence, should be
immediately admitted and received into the glorious presence of God, with
all the holy attendants of his throne, there to enjoy rest and
blessedness for evermore. But here also faith discerns and approves of
this great, of this ineffable, divine operation, as that which becomes
the infinite greatness of that wisdom and grace which first designed it,
the glorious efficacy of the mediation of Christ, and the excellency of
the sanctification of the Holy Spirit, without any expectation from any
thing in itself, as a cause meritorious of an admission into this glory.
Neither did ever any man know what it is, or desire it in a due manner,
who looked for any desert of it in himself, or conceived any proportion
between it and what he is or has done in this world. Hence some of those
who have not this faith have invented another state, after men are gone
out of this world, to make them meet for heaven, which they call
purgatory; for on what grounds a man should expect an entrance into
glory, on his departure out of this world, they understand not.
Let them who are exercised with temptations and dejections bring their
faith unto this trial; and this is the case, in various degrees, of us
all:--First, then, examine strictly by the word whether this be a true
description of the nature and acting of saving faith. Sundry things are
supposed or asserted in it; as,--1. That the way of saving sinners by
(continued in part 2...)
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