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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. ii. 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 423remains, 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. i. 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. iv. 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. iii. 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, 424who 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. iii. 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. vii. 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 us. 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. iv. 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. v. 17, Eph. ii. 10; wherein we 425are originally and formally sanctified throughout, in our “whole spirit, and soul, and body,” 1 Thess. v. 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. ii. 20; for “without him we can do nothing,” John xv. 5; for “he is our life,” Col. iii. 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 iv. 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 426first actings of a vital principle; as the first actings of sin are called “the motions of sin” working in our members, Rom. vii. 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. xi. 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. cxix. 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. vi. 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. iv. 3; that “holiness, without which no man shall see the Lord,” Heb. xii. 14; “that good, and acceptable, and perfect will of God” which we are to approve, Rom. xii. 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 427be 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. viii. 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. iv. 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, —
That 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. vii. 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, —
4282. 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 429of 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 κατὰ Θεόν, — according unto God, after him, or in his image, — “in righteousness and true holiness,” Eph. iv. 24. “The new man is renewed after the image of him that created him,” Col. iii. 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 430made 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. i. 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 consequents; 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. viii. 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 431the “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 of God,” Col. i. 10; 1 Thess. ii. 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 432the consequents 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. iii. 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. iv. 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 swing of nature, in the pursuit of its corrupt lusts and pleasures. So are they described by the apostle, Eph. iv. 19. The business of their lives is to make provision for the flesh, to fulfil 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. ii. 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 433us, 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. iv. 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. ii. 23; wherein there is nothing of gospel holiness.
“The new man is renewed in knowledge after the image of him that created him,” Col. iii. 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. i. 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 434virtues 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, Eph. i. 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. iii. 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. i. 13; or “out of darkness into his marvellous light,” 1 Pet. ii. 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. ii. 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 435operations: the former in all its actings 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. vi. 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. lvii. 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. vii. 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 436into the image of God; and all the actings 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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