Gospel Grounds and Evidences OF THE FAITH OF GOD's Elect SHEWING 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 doth evidence it self in the Soul and Consciences of Believers unto their Supportment and Comfort under all their Conflicts with Sin in all their Tryals and Temptations III. Faith will evidence it self by a diligent constant endeavour to keep it self and all Grace in due exercise in all Ordinances of Divine Worship Private and Publick IV. A peculiar way whereby true Faith will evidence it self by bringing the Soul into a State of Repentance Examine your selves whether ye be in the Faith prove your selves know ye not your own selves how that Jesus Christ is in you except you be Reprobates 2 Cor. 13. 5 By JOHN OWEN D. D. LONDON Printed by John Astwood for William Marshal at the Bible in Newgate-street where you may be supplyed with most of Dr. Owen's Dr. Beverly's and Mr. Caryl's Works 1695. 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 doth believe and that believing he hath Eternal Life that his Faith is the Faith of God's Elect and of the Operation of God without sâ—me 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 Chearfulness 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 knows 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 some to see that as he hath received Christ so he walks in him all his reasonings concerning himself being taken up from the Word of God so that what Judgment he passeth upon himself may be a Judgment of Faith and Answer of a good Conscience towards God for all Tryals 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 Enquiry must needs be very grateful and advantageous to every one that hath 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 entrusted with his Writings but also in that the Stile and Spirit running thro' the other of his Practical Writings is here very manifest and accordingly with them is recommended to the serious perusal of every diligent Enquirer unto the Truth of his Spiritual Estate and Condition Isaac Chauncy 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 hath provided ways and means for the Communication of it to them and their Participiation 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 oft-times actually destitute of a Gracious sense of them and consequently of that Relief which they are sâ—ited to afford in all their Duties Trials and Afflications Now the Root whereon all real Comforts do grow whence they spring and arise is true and saving Faith the Faith of Gods 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 enquire 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 Gods way of saving Sinners by the Mediation of Jesus Christ relying thereon with a renuntiation 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 hath given us of his Son 1 John 5. 10. And this is the Record that God hath given unto 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 hath 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 Acquiescency in this Testimony on our Approbation of this way of saving Sinners or our Refusal of it our Eternal Safety or Ruin doth 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 Joh. 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 lieth in us we make him a Liar as in this Place v. 10. which is virtually to renounce his Being AND the Solemnity wherewith this Testimony is entred is very remarkable
They still discern what is evil and sinful and know what is the Judgment of God concerning 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 Gods Judgment so as to delight in what is contrary unto them These the Apostle describes Eph. 4. 19. Being past feeling all sense of Convictions they give themselves over nnto Lasciviousness to work all Uncleanness with greediness such as the World is filled withall at this Day THIS is not that Approbation of Obedience which we enquire after It is in some measure in the worst of Men nor hath 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 acquiting or condemning For the Law hath the same judging Power and Authority over Men that their own Consciences have namely the Authority of God himself The Law is to sinners as the Tree of Knowledge of Good and Evil it opens their Eyes to see the Nature of what they have done For by the Law is the Knowledge of sin Rom. 3. 20. and so is the Knowledge of Duty also for it is the adequate Rule of all Duty There is I say a Knowledge and Conviction of Duty and Sin communicated unto Men by the Law and those far more clear and distinct than what is or can be found in Men from the meer 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 declareth the Nature of every sin and duty far more clearly than Natural Light of it self 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 doth 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 hath Respect unto particular Duties and Sins according as Occasion doth present them and extends not unto the whole Law absolutely and all that is required in it I do not 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 meerly under the Power of the Law who doth 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 Phariseisme He was touching the Righteousness which is in the Law blameless Phil. 3. 6. He allowed not himself in any known sin nor in the Neglect of any known Duty nor could others charge him with any Defect therein he was blameless But where this is still this Approbation or Condemnation is particular that is they do respect particular Duties and Sins as they do occurr 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 enquire after 2. IT is not accompanied with a Love of the things themselves that are good as they are so and an Hatred of the contrary For the Persons in whom it is do not cannot delight in the Law of God in the inward Man as Rom. 7. 22. so as to approve of it and all that is contained in it cleaving to them with Love and Delight They may have a Love for this or that Duty and an 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 doth consist 1. THAT which is to be approved is the Holiness and Obedience which God requireth 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 giveth us various Descriptions of it because of the Variety of Graces and gracious Operations which concurr therein We may here mention some of its principal Concerns having handled the Nature of it at large elsewhere For it may be considered 1. As unto its Foundation Spring and Causes and this is the universal Renovation of our Natures unto the Image of God Eph. 4. 24. or the Change of our whole Souls in all their Faculties and Powers into his Likeness whereby we become new Creatures or the Workmanship of God created in Jesus Christ unto good Works 2 Cor. 5. 17. Eph. 2. 10. Wherein we are originally and formally sanctified throughout in our whole Spirit Soul and Body 1 Thes. 5. 23. It is the whole Law of God written in our Hearts transforming them into the Image of the divine Holiness represented therein And this next unto the Blood of Christ and his Righteousness is the principal Spring of Peace Rest and Complacency in and unto the Souls of Believers It is their Joy and Satisfaction to find themselves restored unto a Likeness and Conformity unto God as we shall see farther immediately And where there is not some gracious Sense and Experience hereof there is nothing but Disorder and Confusion in the Soul Nothing can give it a sweet Composure a Satisfaction in it self a Complacency with what it is but a spiritual sense of this Renovation of the Image of God in it 2. IT may be considered as unto its permanent Principle in the Mind and Affection 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 liveth in us Gal. 2. 20. For without him we can do nothing Joh. 15. 5. For he is our Life Col. 3. 4. As it resides in Believers it is a permanent principle of spiritual Life Light Love and Power acting in the whole Soul and all the Faculties of the mind enabling them to cleave unto God with purpose of Heart and to live
a renewed Sense of the Pardon of the sins in his Youth Psal. 25. 7. 2. THE Soul sees in them a representation of the Grace Patience and pardoning Mercy of God Thus and thus was it with me God might justly have cast me off for ever he might have cut me off in the midst of these sins so as that I should have had no leisure to have cried for Mercy and perhaps some of them were Sins long continued in O the infinite Patience of God that spared me the infinite Grace and Mercy of God that forgave unto me these provoking Iniquities This Frame is expressed Psal. 103. 3 4. 3. THE Soul sees herein the efficacy of the Mediation and Blood of Christ 1 Joh. 2. 2. Whence is it that I have deliverance from the Guilt of these sins that way was made for the advancing of Grace in the Pardon of them Whence is it that my Soul and Conscience are purged from the stain and filth of them Here the whole Glory of the Love and Grace of Christ in his Mediation with the Worth of the Attonement that he made and the Ransom that he paid with the Efficacy of his Blood to purge us from all our sins is represented unto the Mind of the Believer So out of the Eater comes forth Meat and hereby a Reconciliation is made between the deepest Humiliation and a refreshing Sense of the Love of God and Peace with him THIS therefore a Soul which is engaged into the Paths of Repentance will constantly apply it self unto And it is Faith alone whereunto we are beholding for the Views of these things in sin in no other Light will they be seen therein Their Aspect in any other is horrid and terrifying suited only to sill the Soul with Dread and Horror and Thoughts of Flying from God But this View of them is suited to stir up all Graces unto an holy Exercise 3. HEREON Godly Sorrow will ensue this indeed is the very Life and Soul of Repentance so the Apostle declares it 2 Cor. 7. 9 10 11. And it comprizeth all that is spoken in the Scripture about a broken Heart and a contrite Spirit which expresseth it self by Sighs Tears Mourning yea watering our Beds with Tears and the like David giveth so great an Instance in himself hereof and that so frequently repeated as that we need no other Exemplification of it I shall not at large insist upon it but only shew 1. What it doth respect And 2. Wherein it doth consist 3. How Faith works it in the Soul 1. What it doth respect And it hath a twofold Object 1. SUCH past sins as by reason of their own Nature or their Aggravations have left the greatest Impressions on Conscience It respects indeed in general all past and known Sins that can be called to remembrance but usually in the course of Mens Lives there have been some sins whose Wounds on various Accounts have been most deep and sensible these are the especial Objects of this Godly Sorrow so was it with David in the whole Course of his Life after his great fall he still bewailed his Miscarriage therein The like respect he had unto the other sins of his Youth and none have been so preserved but they may fix on some such Provocation as may be a just Cause of this Sorrow all their days 2. IT respects the daily Incursions of Infirmities in Failings Negligences in our Frames or Actions such as the best are subject to these are a matter of continual Sorrow and Mourning to a gracious Soul that is engaged in this Duty and way of Repentance 2. WHEREIN it doth consist and the things following do concur therein 1. SELF-JUDGING this is the Ground and Spring of all Godly Sorrow and thereon of Repentance turning away the Displeasure of God 1 Cor. 11. 31. This the Soul doth continually with reference unto the Sins mentioned it passeth Sentence on it self every day This cannot be done without Grief and Sorrow for although the Soul finds it a necessary Duty and is thereon well pleased with it and yet all such Self-reflection are like Afflictions not joyous but grievous 2. THE immediate Effect hereof is constant Humiliation He that so judgeth himself knows what frame of Mind and Spirit becomes him thereon This takes away the Ground from all Pride Elation of Mind Self-pleasing where this Self-judging is constant they can have no place This is that Frame of Mind which God approves so highly and hath made such Promises unto the Humble are every where proposed as the especial Object of his own Care his Respect is to them that are of a broken Heart and of a contrite Spirit And this will grow on no other Root No man by his utmost Diligence on any Argument or Consideration shall be able to bring himself into that humble frame wherein God is delighted unless he lay the Foundation of it in continual Self-judging on the Account of former and present sins Men may put on a Fashion Frame and Garb of Humility but really humble they are not where this is wanting Pride is in the Throne in the Heart though Humility be in the Countenance and Deportment And herein doth this godly Sorrow much consist 3. THERE is in it a real Trouble and Disquietment of Mind for Sorrow is an Afflictive Passion it is contrary to that Compose which the Mind would constantly be at Howbeit this Trouble is not such as is opposed unto spiritual Peace and Refreshment for it is an Effect of Faith and Faith will produce nothing that is really inconsistent with Peace with God or that shall impeach it but it is opposite unto other Comforts It is a Trouble that all earthly things cannot take off and remove This Trouble of his mind in his Sorrow for Sin David on all Occasions expresseth unto God and sometimes it riseth to a great and dreadful Height as it is expressed Psal. 88. throughout Hereby the Soul is sometimes overwhelmed yet so as to relieve it self by pouring out its Complaint before the Lord Psal. 102. 1. 4. THIS inward Frame of Trouble Mourning and Contriteness will express it self on all just Occasions by the outward Signs of Sighs Tears and mournful Complaints Psal. 31. 10. So David continually mentions his Tears on the like Account and Peter on the review of his Sin wept bitterly as Mary washed the Feet of Christ with her Tears as we should all do a Soul filled with Sorrow will run over and express its inward Frame by these outward signs I speak not of those Self-whole jolly Professors which these days abound with but such as Faith engageth in this Duty will on all Occasions abound in these things I fear there is amongst us too great a Pretence that Mens natural Tempers and Constitutions are incompliant with these things Where God makes the Heart soft and godly Sorrow doth not only sometimes visit it but dwell in it it will not be wholly wanting in these Expressions of it and what
ver 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 these 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 Soveraign Testimony of the Holy Trinity and this is the witness of Grace and all sacred Ordinances There are three that bear witness on Earth the Spirit and the Water and the Blood and these three agree in one ver 8. They are not all 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 Believers 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 we may know thee Father the only true God and Jesus Christ whom thou hast sent Joh. 17. 3. To know the Father as the only true God to know him as he hath 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 enstates us in a Right unto 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 Mens different Apprehensions hereof arise all other Differences about Religion And the first thing that engageth men really into any Concernment in Religion is an Enquiry 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 Enquiry which gives Men their first Initiation into Religion See Acts 2. 37. of Chap. 16. 30. Micah 6. 6 7 8. THIS Question being once raised in the Conscience an Answer must be returned unto it I will consider saith 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 Enquiry 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 gives Answers in this Case that are directly contradictory to one another So the Apostle declares Rom. 10. 5 6 7 8 9. The one says the man that doth the Works of the Law shall live by them this is the only way whereby you may be saved The other wholly waves 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 Enquiry for their Consciences will neither hear nor speak any thing but what complys 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 instead in this matter nothing will save us but the Answer of a good Conscience towards God by the Resurection of Jesus Christ. 1 Pet. 3. 21. 2. THE way that God hath prepared for the saving of Sinners is a Fruit and Product of Infinite Wisdom and powerfully Essicacious 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 19 20 21 22 23 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 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 down-right Folly And here after all our Disputes we must resort unto eternal Soveraign 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 Gods way of the saving of Sinners And this Unbelief worketh 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 Essicacious unto its proper End Some are profligate in the Service of their Lusts and regard it not unto whom may be applied that of the Prophet Hear ve 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
of God in his Oblation and Intercession 3. Of the great Multitude and Variety of precious Promises engaging the Truth Faithfulness and Power of God for the Communication of Righteousness and Salvation from those Springs by that means I say on the just Consideration of these things with all other Encouragements wherewith they are accompanied the Soul concludes by Faith that there is Salvation for it self in particular to be attained in that way 3. THE last Act of Faith in the order of Nature is the Souls Acquiescency in and trust unto this way of Salvation for its self and its own Eternal Condition with a Renuntiation of all other ways and means for that End And because Jesus Christ in his Person Mediation and Righteousness is the Life and Center of this way as he in whom alone God will glorifie his Wisdom Love Grace and Mercy as he who hath purchased procured and wrought all this Salvation for us whose Righteousness is imputed unto us for our Justification and who in the Discharge of his Office doth actually bestow it upon us he is the proper and immediate Object of Faith in this Act of Trust and Affiance This is that which is called in the Scripture believing in Christ namely the trusting unto him alone for Life and Salvation as the whole of Divine Wisdom and Grace is administred by him unto those Ends. For this we come unto him we receive him we beleive in him we trust him we abide in him with all those other ways whereby our Faith in him is expressed AND this is the second Ground or Reason whereon Faith doth close with embrace and approve of God's way of saving Sinners whereby it will evidence it self unto the Comfort of them in whom it is in the midst of all their Trials and Temptations Thirdly FAITH approves of this way as that which makes the Glory of God in the giving and the Sanction of the Law to be as eminently conspicuous as if it had been perfectly fulfilled by every one of us in our own Persons The Law was a just Representation of the Righteousness and Holiness of God and the End for which it was given was that it might be the means and Instrument of the Eternal Exaltation of his Glory in those holy Properties of his Nature Let no man imagine that God hath laid aside this Law as a thing of no more use or that he will bear a Diminution of that Glory or any part of it which he designed in the giving of it Heaven and Earth shall pass away but no Jot or Little of the Law shall do so No Believer can desire or be pleased with his own Salvation unless the Glory of God designed by the Law be secured He cannot desire that God should forgo any part of his Glory that he might be saved Yea this is that on the Account whereof he principally rejoyceth in his own Salvation namely that it is that wherein God will be absolutely universally and eternally glorified NOW in this way of saving Sinners by Jesus Christ by Mercy Pardon and the Righteousness of at other of all which the Law knows nothing Faith doth see and understand how all that Glory which God designed in the giving of the Law is eternally secured and preserved entire without Eclipse or Diminution The way whereby this is done is declared in the Gospel See Rom. â— 24 25 26. Chap. 8. 2 3 4. Chap. 10. 3 4. Hereby Faith is enabled to answer all the Challenges and Charges of the Law with all its Pleas for the Vindication of divine Justice Truth and Holiness It hath that to offer which gives it the utmost Satisfaction in all its Pleas for God So is this Answer managed Rom. 8. 32 33 34. AND this is the first way whereby the Faith of Gods Elect doth evidence it self in the minds and Consciences of them that do believe in the midst of all their Contests with Sin their Trials and Temptations to their Relief and Comfort namely the closing with and Approbation of Gods way of saving Sinners by Jesus Christ on the Grounds and Reasons which have been declared The Second Evidence of the Faith of God's Elect. THE second way whereby true Faith doth evidence it self in the Souls and Consciences of Beleivers 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 requireth of us This Faith will never forgo 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 Consideration and Reflection working naturally and in a sort necessarily in the first Actings of our Souls AND the discerning Power of this Light as to the Moral Nature of Mens 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 superiour Judgment of God about the same things This the Apostle expresly ascribes unto the Gentiles who had not the Law Rom. 2. 14 15. The Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shew the Work of the Law written in their Hearts their Consciences also bearing Witness and their Thoughts the mean while accusing or 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 passeth an acquiting 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 bestisled in some until it seem to be quite extinguished until they become like the Beasts that perish And where the discerning power of this Light remains yet through a continual Practice of sin and obduracy therein the judging power of it as unto all its Efficacy may be lost So the Apostle declares concerning them who are judicially hardened and given up unto sin Rom. 1. 32. These knowing the Judgment of God that they which commit such things are worthy of Death not only do the same but have pleasure in them that do them
at all herein for Grace may be very high where where Gifts are very low and that frequently AND it may be others will complain of the meaness 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 a real Object of it and it will find its proper work in that duty The Fourth Evidence of the Faith of God's Elect. I Come in the next place to instance in a peculiar way whereby true Faith will evidence it self not always but on some Occasions and this is by bringing the Soul into a state of Repentance And three things must be spoken unto 1. In general what I intend by this state of Repentance 2. What are the Times and Occasions or who are the Persons wherein Faith will act it self unto this End 3. What are the Duties required unto such a state 1. BY this state of Repentance I do not understand meerly the Grace and Duty of Evangelical Repentance For this is absolutely inseparable from true Faith and no less necessary unto Salvation than it self He that doth not truly and really repent of sin whatever he profess himself to believe he is no true Believer But I intend now somewhat that is peculiar that is not common unto all whereby on some Occasions Faith doth evidence its Power and Sincerity NEITHER yet do I mean a Grace Duty or State that is of another kind or nature from that of Gospel-Repentance which is common to all Believers There are not two kinds of true Repentance nor two different states of them that are truly penitent All that I intend is an eminent Degree of Gospel-Repentance in the Habit or Root and in all the Fruits and Effects of it There are various Degrees in the Power and Exercise of Gospel-Graces and some may be more eminent in one and some in another as Abraham and Peter in Faith David and John in Love And there may be Causes and Occasions for the greater and higher Exercise of some Graces and Duties at one time than at another for we are to attend unto Duties according unto our Circumstances so as we may glorifie God in them and Advantage our own Souls So the Apostle James directs us Chap. 5. 13. Is any afflicted let him pray Is any merry let him sing Psalms Several States and various Circumstances in them call for the peculiar Exercise of several Graces and the diligent Performance of several Duties And this is that which is here intended namely a peculiar constant prevalent Exercise of the Grace and Duties of Repentance in a singular manner What is required hereunto shall be afterwards declared 2. As unto the Persons in whom this is required and in whom Faith will evidence it self by it they are of various sorts 1. SUCH as have been by the power of their Corruptions and Temptations surprized into great sins That some true Believers may be so we have Presidents both in the Old Testament and in the New Such I mean as Uncleanness Drunkenness Gluttony Theft Premeditated Lying Oppression in Dealing and sailing in Profession in the time of Persecution This latter in the Primitive Church was never thought recoverable but by Faith acting it self in a state of Repentance Such Sins will have great Sorrows as we see in Peter and the incestuous Corinthian who was in danger to be swallowed up of overmuch Sorrow 2 Cor. 2. 1. Where it hath been thus with any true Faith will immediately work for a Recovery by a through Humiliation and Repentance as it did in Peter And in case that any of them shall lye longer under the power of sin through want of effectual Convictions it will cost them dear in the Issue as it did David but in this Case for the most part Faith will not rest in the meer joynting again the Bone that was broken or with such a Recovery as gives them Peace with God and their own Consciences but by a just and due Remembrance of the Nature of their Sin its Circumstances and Aggravations the shameful Unkindness towards God that was in it the Grief of the Holy Spirit and Dishonour of Christ by it it will decline and dispose the Soul to a humble contrite Frame to a mournful Walking and the universal Exercise of Repentance all its Days AND indeed where it doth not so Mens Recovery from great Sins are justly to be questioned as unto their Sincerity For want hereof it is that we have so many palliated Cures of great sins followed with fearful and dangerous Relapses if a man subject to great Corruptions and Temptations hath by them been surprised into great actual sin and been seemingly recovered through Humiliation and Repentance if he again break the yoke of this stated Repentance whereof we speak he will quickly again be ovorcome and perhaps irrecoverably Herein he alone that walketh softly walketh safely 2. IT is necessary for such as have given Scandal and Offence by their Miscarriages this will stick very close unto any who hath the least spark of saving Faith It is that which God is in a peculiar manner provoked with in the sins of his People as in the Case of David 2 Sam. 12. 14. So also Ezek. 36. 20. Rom. 2. 24. This keeps alive the Remembrance of sin and sets it before Men continually and is a spring in a gracious Soul of all Acts and Duties of Repentance it was so in David all his days and probably in Mary Magdalen also Where it hath been thus with any Faith will keep the Soul in an humble and contrite frame watchful against Pride Elation of Mind Carelesness and Sloath it will recover godly Sorrow and Shame with Revenge or Self-reflection in great Abasement of Mind all which things belong to the state of Repentance intended They that can easily shake of a Sense of Scandal given by them have very little of Christian Ingenuity in their Minds 3. IT is so unto such as have perplexing Lusts and Corruptions which they cannot so subdue but that they will be perplexing and desiling of them For where there are such they will in Conjunction with Temptations frequently disquiet wound and desile the Soul This brings upon it weariness and Outeries for Deliverance Rom. 7. 24. In this State