OF THE FAITH OF GOD’S ELECT SHOWING 1. The nature of true saving faith in securing of the spiritual comfort of believers in this life, is of the highest importance. 2. 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. 3. Faith will evidence itself by a diligent, constant endeavor to keep itself and all grace in due exercise, in all ordinances of divine worship, private and public. 4. A peculiar way whereby true fate will evidence itself, by bringing the soul into a state of repentance. “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 Corinthians 13:5 PREFATORY NOTE This treatise, entitled Gospel Grounds and Evidences of the Faith of God’s Elect,” was given to the world in 1695. The remainder of the title is scarcely applicable as a correct designation of the leading divisions of the work. and may, perhaps, have been added by those who had the charge of publishing it. In the preface by Isaac Chauncey, the reader is assured that the treatise is the production of Dr. Owen. It bears internal evidence of the fact, and that he wrote it, with a view to publication. When he waives the formal discussion of some topics connected with his subject, on the ground that he had attempted the discussion of them “in other writings,” it seems a just inference that it had been his intention to publish the treatise, though no explanation has transpired why it was withheld from the press for a period of twelve years after his death. The circumstance is of some moment, as showing that the work, though posthumous, may be held to contain the deliberate and matured judgment 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 the views, desires, and aspirations of a soul enlightened by grace; and, thirdly, That it as effectually honors 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 endeavors 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, and 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 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 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 labors 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, Timothy 1:9; Titus 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 Savior 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; Acts 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,” Habakkuk 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, Romans 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, Romans 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 Peter 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 Corinthians 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, Romans 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.’” <19E302> Psalm 143:2; Romans 3:20; Galatians 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, O Lord, who shall stand?” <19D003> Psalm 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,” Romans 8:3,4. See also Hebrews 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 Corinthians 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 Romans 3:24-27; 8:3, 4; 2 Corinthians 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, Hebrews 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 Corinthians 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 Corinthians 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, Romans 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 Corinthians 1:24; and “all the treasures of wisdom and knowledge are hid in him,” Colossians 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,” Ephesians 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 Peter 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 Corinthians 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 center of this way, “no beauty for which he should be desired,” Isaiah 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 satisfaction 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, Romans 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 endeavors 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, honor, 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 <19D003> Psalm 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 endeavor 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 Micah 7:18-20; Psalm 85:8; 1 Timothy 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,” Corinthians 4:6; the increase whereof in all believers the apostle does earnestly pray for, Ephesians 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,” Colossians 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,” Philippians 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 Timothy 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 center 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 Romans 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, Romans 8:32-34.