Gospel grounds and evidences of the faith of God's elect.
 
By John Owen
 
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
 
This etext is in the public domain.
 
 
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
Jesus Christ is the principal effect of divine wisdom, power, goodness,
love, and grace. 2. That the design of the gospel is to manifest,
declare, and testify that so it is, and so to make known the glory of God
therein. 3. That saving faith is that act, duty, and work of the soul,
whereby we receive the record of God concerning these things, [and] do
ascribe the glory of them all unto him, as discovering it in the way of
life proposed unto us. 4. That hereon it proceeds unto a renunciation of
all other ways, means, hopes, reliefs, in opposition unto this way, or in
conjunction with it, as unto acceptance with God in life and salvation. I
say, in the first place, examine these things strictly by the word; and
if they appear to be (as they are) sacred, evangelical, fundamental
truths, be not moved from them, be not shaken in them, by any temptation
whatever.
 And, in the next place, bring your faith to the trial on these
principles: What do you judge concerning God's way of saving sinners by
Jesus Christ, as proposed in the gospel? Are you satisfied in it, that it
is such as becomes God, and answers all the glorious attributes of his
nature? Would you have any other way proposed in the room of it? Can you,
will you, commit the eternal welfare of your souls unto the grace and
faithfulness of God in this way, so as that you have no desire to be
saved any other way? Does the glory of God in any measure shine forth
unto you in the face of Jesus Christ? Do you find a secret joy in your
hearts upon the sstisfaction you take in the proposal of this way unto
you by the gospel? Do you, in all your fears and temptations, in all
approaches of death, renounce all other reserves and reliefs, and retake
your whole confidence unto this way alone, and the representation of God
made therein? Herein lies that faith, and its exercise, which will be an
anchor unto your souls in all their trials.
 And this is the first and principal ground, or reason, whereon faith,
divine and saving, does accept, embrace, and approve of the way of God's
saving sinners by Jesus Christ,--namely, because it is such as does
become him, and every way answer unto all the holy properties of his
nature, which are manifested and glorified therein. And where faith does
approve of it on this ground and reason, it does evidence itself to be
truly evangelical, unto the supportment and comfort of them in whom it
is.
 Secondly, It does so approve of this way as that which it finds suited
unto the whole design and all the desires of an enlightened soul. So when
our Lord Jesus Christ compares the kingdom of God (which is this way of
salvation) unto a treasure and a precious pearl, he affirms that those
who found them had great joy and the highest satisfaction, as having
attained that which suited their desires, and gave rest unto their minds.
 A soul enlightened with the knowledge of the truth, and made sensible
of its own condition by spiritual conviction, has two predominant desires
and aims, whereby it is wholly regulated,--the one is, that God may be
gloried; and the other, that itself may be eternally saved. Nor can it
forego either of these desires, nor are they separable in any enlightened
soul. It can never cease in either of these desires, and that to the
highest degree. The whole world cannot dispossess an enlightened mind of
either of them. Profligate sinners have no concernment in the former; no,
nor yet those who are under legal convictions, if they have wherewithal
received no spiritual light. They would be saved; but for the glory of
God therein, he may look to that himself,--they are not concerned in it:
for that which they mean by salvation is nothing but a freedom from
external misery. This they would have, whether God be [glorified] or no;
of what is salvation truly they have no desire.
 But the first beam of spiritual light and grace instates an
indefatigable desire of the glory of God in the minds and souls of them
in whom it is. Without this the soul knows not how to desire its own
salvation. I may say, it would not be saved in a way wherein God should
not be glorified; for without that, whatever its state should be, it
would not be that which we call salvation. The exaltation of the glory of
God belongs essentially thereunto; it consists in the beholding and
enjoyment of that glory. This desire, therefore, is immovably fixed in
the mind and soul of every enlightened person; he can admit of no
proposal of eternal things that is inconsistent with it.
 But, moreover, in every such person there is a ruling desire of his own
salvation. It is natural unto him, as a creature made for eternity; it is
inseparable from him, as he is a convinced sinner. And the clearer the
light of any one is in the nature of this salvation, the more is this
desire heightened and confirmed in him.
 Here, then, lies the inquiry,--namely, how these two prevalent desires
may be reconciled and satisfied in the same mind? For, as we are sinners,
there seems to be an inconsistency between them. The glory of God, in his
justice and holiness, requires that sinners should die and perish
eternally. So speaks the law; this is the language of conscience, and the
voice of all our fears: wherefore, for a sinner to desire, in the first
place, that God may be glorified is to desire that himself may be damned.
 Which of these desires shall the sinner cleave unto? Unto whether of
them shall he give the preeminence? Shall he cast off all hopes and
desires of his own salvation, and be content to perish forever? This he
cannot do; God does not require it of him,--he has given him the contrary
in charge whilst he is in this world. Shall he, then, desire that God may
part with and lose his glory, so as that, one way or other, he may be
saved? Bring himself unto an unconcernment what becomes of it? This can
be no more in an enlightened mind than it can cease to desire its own
salvation. But how to reconcile these things in himself a sinner finds
not.
 Here, therefore, the glory of this way represents itself unto the faith
of every believer. It not only brings these desires into a perfect
consistency and harmony, but makes them to increase and promote one
another. The desire of God's glory increases the desire of our own
salvation; and the desire of our own salvation enlarges and inflames the
desire of glorifying God therein and thereby. These things are brought
into a perfect consistency and mutual subserviency in the blood of
Christ, Rom.3:24-26; for this way is that which God has found out, in
infinite wisdom, to glorify himself in the salvation of sinners. There is
not any thing wherein the glory of God does or may consist, but in this
way is reconciled unto, and consistent with, the salvation of the
chiefest of sinners. There is no property of his nature but is gloriously
exalted in and by it. An answer is given in it unto all the objections of
the law against the consistency of the glory of God and the salvation of
sinners. It pleads his truth in his threatening, in the sanction of the
law, with the curse annexed;--it pleads his righteousness, holiness, and
severity, all engaged to destroy sinners;--it pleads the instance of
God's dealing with the angels that sinned, and calls in the witness of
conscience to testify the truth of all its allegations: but there is a
full and satisfactory answer given unto this whole plea of the law in
this way of salvation. God declares in it, and by it, how he has provided
for the satisfaction of all these things, and the exaltation of his glory
in them; as we shall see immediately.
 Here true faith will fix itself in all its distresses. "Whatever," says
the soul, "be my state and condition, whatever be my fears and
perplexities, whatever oppositions I meet withal, yet I see in Jesus
Christ, in the glass of the gospel, that there is no inconsistency
between the glory of God and my salvation. That otherwise insuperable
difficulty laid by the law in the way of my life and comfort, is utterly
removed." Whilst faith keeps this hold in the soul, with a constant
approbation of this way of salvation by Christ, as that which gives
[such] a consistency unto both its governing desires, that it shall not
need forego either of them,--so as to be contented to be damned that God
may be glorified, as some have spoken, or to desire salvation without a
due regard unto the glory of God,--it will be an anchor to stay the soul
in all its storms and distresses. Some benefit which will certainly ensue
hereon we may briefly mention.
 1. The soul will be hereby preserved from ruining despair, in all the
distresses that may befall it. Despair is nothing but a prevalent
apprehension of [the] mind that the glory of God and a man's salvation
are inconsistent;--that God cannot be just, true, holy, or righteous, if
he in whom that apprehension is may be saved. Such a person does conclude
that his salvation is impossible, because, one way or other, it is
inconsistent with the glory of God; for nothing else can render it
impossible. Hence arises in the mind an utter dislike of God, with
revengeful thoughts against him for being what he is. This cuts off all
endeavours of reconciliation, yea, begets an abhorrence of all the means
of it, as those which are weak, foolish, and insufficient. Such are
Christ and his cross unto men under such apprehensions; they judge them
unable to reconcile the glory of God and their salvation. Then is a soul
in an open entrance into hell. From this cursed frame and ruin the soul
is safely preserved by faith's maintaining in the mind and heart a due
persuasion of the consistency and harmony that is between the glory of
God and its own salvation. Whilst this persuasion is prevalent in it,
although it cannot attain any comfortable assurance of an especial
interest in it, yet it cannot but love, honour, value, and cleave unto
this way, adoring the wisdom and grace of God in it; which is an act and
evidence of saving faith. See Ps.130:3,4. Yea,--
 2. It will preserve the soul from heartless despondencies. Many in
their temptations, darknesses, fears, surprisals by sin, although they
fall [not] into ruining desperation, yet they fall under such desponding
fears and various discouragements, as keep them off from a vigorous
endeavour after a recovery: and hereon, for want of the due exercise of
grace, they grow weaker and darker every day, and are in danger to pine
away in their sins. But where faith keeps the soul constant unto the
approbation of God's way of saving sinners, as that wherein the glory of
God and its own salvation are not only fully reconciled but made
inseparable, it will stir up all graces unto a due exercise, and the
diligent performance of all duties, whereby it may obtain a refreshing
sense of a personal interest in it.
 3. It will keep the heart full of kindness towards God; whence love and
gracious hope will spring. It is impossible but that a soul overwhelmed
with a sense of sin, and thereon filled with self-condemnation, but if it
has a view of the consistency of the glory of God with its deliverance
and salvation, through a free contrivance of infinite wisdom and grace,
it must have such kindness for him, such gracious thoughts of him, as
will beget and kindle in it both love and hope, as Mic.7:18-20; Ps.85:8;
1 Tim.1:15.
 4. A steady continuance in the approbation of God's way of salvation,
on the reason mentioned, will lead the mind into that exercise of faith
which both declares its nature and is the spring of all the saving
benefits which we receive by it. Now, this is such a spiritual light
into, and discovery of, the revelation and declaration made in the gospel
of the wisdom, love, grace, and mercy of God in Christ Jesus, and the way
of the communication of the effect of them unto sinners by him, as that
the soul finds them suited unto and able for the pardon of its own sins,
its righteousness and salvation; so as that it places its whole trust and
confidence for these ends therein.
 This being the very life of faith, that act and exercise of it whereby
we are justified and saved, and whereby it evidences its truth and
sincerity against all temptations, I shall insist a little on the
explanation of the description of it now given. And there are three
things in it, or required unto it:--
 (1.) A spiritual light into, and discovery of, the revelation and
declaration made in the gospel of the wisdom, love, grace, and mercy of
God in Christ Jesus. It is not a mere assent unto the truth of the
revelation or authority of the revealer;--this, indeed, is supposed and
included in it; but it adds thereunto a spiritual discerning, perception,
and understanding of the things themselves revealed and declared; without
which, a bare assent unto the truth of the revelation is of no advantage.
This is called "The light of the knowledge of the glory of God in the
face of Jesus Christ," 2 Cor.4:6; the increase whereof in all believers
the apostle does earnestly pray for, Eph.1:15-20. So we discern spiritual
things in a spiritual manner; and hence arises "the full assurance of
understanding, to the acknowledgment of the mystery of God, and of the
Father, and of Christ," Col.2:2; or a spiritual sense of the power,
glory, and beauty of the things contained in this mystery: so to know
Christ as to know "the power of his resurrection, and the fellowship of
his sufferings," Phil.3:10.
 Faith affects the mind with an ineffable sense, taste, experience, and
acknowledgment of the greatness, the glory, the power, the beauty of the
things revealed and proposed in this way of salvation. The soul in it is
enabled to see and understand that all the things belonging unto it are
such as become God, his wisdom, goodness, and love; as was before
declared. And a spiritual light enabling hereunto is of the essence of
saving faith; unless this be in us, we do not, we cannot, give glory to
God in any assent unto the truth. And faith is that grace which God has
prepared, fitted, and suited, to give unto him the glory that is his due
in the work of our redemption and salvation.
 (2.) Upon this spiritual light into this revelation of God and his
glory, in this way of saving sinners, the mind by faith finds and sees
that all things in it are suited unto its own justification and salvation
in particular, and that the power of God is in them to make them
effectual unto that end. This is that act and work of faith whereon the
whole blessed event does depend. It will not avail a man to see all sorts
of viands and provisions, if they be no way suited unto his appetite, nor
meet for his nourishment; nor will it be unto a man's spiritual advantage
to take a view of the excellencies of the gospel, unless he find them
suited unto his condition. And this is the hardest task and work that
faith has to go through with.
 Faith is not an especial assurance of a man's own justification and
salvation by Christ; that it will produce, but not until another step or
two in its progress be over: but faith is a satisfactory persuasion that
the way of God proposed in the gospel is fitted, suited, and able to save
the soul in particular that does believe,--not only that it is a blessed
way to save sinners in general, but that it is such a way to save him in
particular. So is this matter stated by the apostle, 1 Tim.1:15, "This is
a faithful saying, and worthy of all acceptation," or approbation, "that
Christ Jesus came into the world to save sinners, of whom I am chief."
His faith does not abide here, nor confine itself unto this, that Christ
Jesus came into the world to save sinners, that this is the holy and
blessed way of God for the salvation of sinners in general; but he puts
in for his own particular interest in that way: "It is God's way, fitted,
and suited, and able to save me, who am the chiefest of sinners."
 And this, as was said, is the greatest and the most difficult work of
faith; for we suppose, concerning the person who is to believe,--
 [1.] That he is really and effectually convinced of the sin of [our]
nature, of our apostasy from God therein, the loss of his image, and the
direful effects that ensue thereon. [2.] That he has due apprehensions of
the holiness and severity of God, of the sanction and curse of the law,
with a right understanding of the nature of sin and its demerit. [3.]
That he have a full conviction of his own actual sins, with all their
aggravations, from their greatness, their number, and all sorts of
circumstances. [4.] That he has a sense of the guilt of secret or unknown
sins, which have been multiplied by that continual proneness unto sin
which he finds working in him. [5.] That he seriously consider what it is
to appear before the judgment-seat of God, to receive a sentence for
eternity, with all other things of the like nature, inseparable from him
as a sinner.
 When it is really thus with any man, he shall find it the hardest thing
in the world, and clogged with the most difficulties, for him to believe
that the way of salvation proposed unto him is suited, fitted, and every
way able to save him in particular,--to apprehend it such as none of his
objections can rise up against, or stand before. But this is that, in the
second place, that the faith of God's elect will do: it will enable the
soul to discern and satisfy itself that there is in this way of God every
thing that is needful unto its own salvation. And this it will do on a
spiritual understanding and due consideration of,--[1.] The infiniteness
of that wisdom, love, grace, and mercy, which is the original or
sovereign cause of the whole way, with the ample declaration and
confirmation made of them in the gospel. [2.] Of the unspeakably glorious
way and means for the procuring and communicating unto us of all the
effects of that wisdom, grace, and mercy,--namely, the incarnation and
mediation of the Son 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 itself in particular, to be attained in that way.
 (3.) The last act of faith, in the order of nature, is the soul's
acquiescence in, and trust unto, this way of salvation for itself and its
own eternal condition, with a renunciation of all other ways and means
for that end. And because Jesus Christ, in his person, mediation, and
righteousness, is the life and centre of this way, as he in whom alone
God will glorify his wisdom, love, grace, and mercy,--as he who has
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 does 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 administered by him unto these ends. For
this we come unto him, we receive him, we believe 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 does close with,
embrace, and approve of God's way of saving sinners; whereby it will
evidence itself, 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 these holy properties of his nature. Let no man imagine that God has
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 forego any part of his glory that he might
be saved. Yea, this is that on the account whereof he principally
rejoices 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 another (of all which the law knows nothing),
faith does 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.3:24-26l 8:2-4; 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 has that to offer
which gives it the utmost satisfaction in all its pleas for God: so is
this answer managed, Rom.8:32-34.
 And this is the first way whereby the faith of God's elect does
evidence itself 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, God's way of saving sinners by Jesus Christ, on the grounds and
reasons which have been declared.
 
 
II.
 
The second evidence of the faith of God's elect
 
The second way whereby true faith does evidence itself in the souls and
consciences of believers, unto their supportment and comfort under all
their conflicts with sin, in all their trials and temptations, is by a
constant approbation of the revelation of the will of God in the
Scripture concerning our holiness, and the obedience unto himself which
he requires of us. This faith will never forego, whatever trials it may
undergo, whatever darkness the mind may fall into; this it will abide by
in all extremities. And that it may appear to be a peculiar effect or
work of saving faith, some things are to be premised and considered:--
 1. There is in all men by nature a light enabling them to judge of the
difference that is between what is morally good and what is evil,
especially in things of more than ordinary importance. This light is not
attained or acquired by us; we are not taught it, we do not learn it: it
is born with us, and inseparable from us; it prevents [exists previously
to] consideration and reflection, working naturally, and in a sort
necessarily, in the first acting of our souls.
 And the discerning power of this light, as to the moral nature of men's
actions, is accompanied inseparably with a judgment that they make
concerning themselves as unto what they do of the one kind or other, and
that with respect unto the superior judgment of God about the same
things. This the apostle expressly ascribes unto the Gentiles, who had
not the law, Rom.2:14,15: "The Gentiles, which have not the law, do by
nature the things contained in the law, these, having not the law, are a
law unto themselves: which show the work of the law written in their
hearts, their consciences also bearing witness, and their thoughts the
meanwhile accusing or else excusing one another." This is a most exact
description of a natural conscience, in both the powers of it; it
discerns that good and evil which is commanded and forbidden in the law,
and it passes an acquitting or condemning judgment and sentence,
according to what men have done.
 Wherefore, this approbation of duties in things moral is common unto
all men. The light whereby it is guided may be variously improved, as it
was in some of the Gentiles; and it may be stifled in some, until it seem
to be quite extinguished, until they become like the beasts that perish.
And where the discerning power of this light remains, yet, through a
continual practice of sin and obduracy therein, the judging power of it
as unto all its efficacy may be lost: so the apostle declares concerning
them who are judicially hardened and given up unto sin, Rom.1:32, "These,
knowing the judgment of God, that they which commit such things are
worthy of death, not only do the same, but have pleasure in them that do
them." They still discern what is evil and sinful, and know what is the
judgment of God conceding such things; but yet the love of sin and custom
in sinning do so far prevail in them, as to contemn both their own light
and God's judgment, so as to delight in what is contrary unto them. These
the apostle describes, Eph.4:19, "Being past feeling" (all sense of
convictions), "they have given themselves over unto lasciviousness, to
work all uncleanness with greediness;" such as the world is filled withal
at this day.
 This is not that approbation of obedience which we inquire after; it
is, in some measure, in the worst of men, nor has it any likeness unto
that duty of faith which we treat of, as will immediately appear.
 2. There is a farther knowledge of good and evil by the law, and this
is also accompanied with a judgment acquitting or condemning; for the law
has the same judging power and authority over men that their own
consciences have,--namely, the authority of God himself. The law is to
sinners as the tree of knowledge of good and evil,--it opens their eyes
to see the nature of what they have done; for "by the law is the
knowledge of sin," Rom.3:20: and so is the knowledge of duty also; for it
is the adequate rule of all duty. There is, I say, a knowledge and
conviction of duty and sin communicated unto men by the law, and those
far more clear and distinct than what is or can be found in men from the
mere light of nature; for it extends to more instances, that being
generally lost where it is alone, as unto many important duties and sins;
and it declares the nature of every sin and duty far more clearly than
natural light of itself can do.
 And this knowledge of good and evil by the law may be so improved in
the minds of men as to press them unto a performance of all known duties,
and an abstinence from all known sins, with a judgment on them all. But
yet herein does not consist that approbation of holiness and obedience
which faith will produce; for,--
 (1.) As unto approbation or condemnation of good or evil: that which is
by the law is particular, or has respect unto particular duties and sins,
according as occasion does present them; and extends not unto the whole
law absolutely, and all that is required in it. I do not say it is always
partial; there is a legal sincerity that may have respect unto all known
duties and sins, though it be very rare. Hardly shall we find a person
merely under the power of the law, who does not evidence an indulgence
unto some sin, and a neglect of some duties: but such a thing there may
be; it was in Paul, in his pharisaism,--he was, "touching the
righteousness which is in the law, blameless," Phil.3:6. He allowed not
himself in any known sin, nor in the neglect of any known duty; nor could
others charge him with any defect therein,--he was blameless. But where
this is, still this approbation or condemnation is particular,--that is,
they do respect particular duties and sins as they do occur; there is not
a respect in them unto the whole righteousness and holiness of the law,
as we shall see. Wherefore, a man may approve of every duty in its season
as it is offered unto him, or when at any time he thinks of it by an act
of his fixed judgment; and so, on the contrary, as unto sin; and yet come
short of that approbation of holiness and righteousness which we inquire
after.
 (2.) It is not accompanied with a love of the things themselves that
are good, as they are so, and a hatred of the contrary; for the persons
in whom it is do not, cannot, "delight in the law of God after the inward
man," as Rom.7:22, so as to approve of it, and all that is contained in
it, cleaving to them with love and delight. They may have a love for this
or that duty, and a hatred of the contrary, but it is on various
considerations, suited unto their convictions and circumstances; but it
is not on the account of its formal nature, as good or evil. Wherefore,--
 (3.) No man, without the light of saving faith, can constantly and
universally approve of the revelation of the will of God, as unto our
holiness and obedience.
 To make this evident, which is the foundation of our present discovery
of the acting of saving faith, we must consider,--[1.] What it is that is
to be approved. [2.] What this approbation is, or wherein it does
consist:--
 [1.] That which is to be approved is the holiness and obedience which
God requires in us, our natures, and actions, and accepts from us, or
accepts in ups. It is not particular duties as they occur unto us, taken
alone and by themselves, but the universal correspondence of our natures
and actions unto the will of God. The Scripture gives us various
descriptions of it, because of the variety of graces and gracious
operations which concur therein. We may here mention some of its
principal concerns, having handled the nature of it at large elsewhere;
for it may he considered,--1st. As unto its foundation, spring, and
causes: and this is the universal renovation of our natures into