I. The First Evidence Of The Faith Of God'S Elect – Gospel Approval
THE FIRST EVIDENCE OF THE FAITH OF
GOD'S ELECT –
GOSPEL APPROVAL
HOW DOES SAVING FAITH APPROVE OF THIS WAY OF SALVATION?
ON WHAT ACCOUNTS, AND TO WHAT ENDS?
First, saving faith approves of this way of salvation, as that which in every way becomes God 19 to establish, grant, and propose. So says the apostle,
"It became him, in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings," Heb 2:10
What becomes God, is that which is worthy of him, and is to be owned concerning him, and corresponds to his infinite wisdom, goodness, grace, holiness, and righteousness; and nothing else. This is what faith discerns, judges, and determines, concerning this way — namely, that it is in every way worthy of God, and corresponds to 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," 2Cor 4:6.
This revelation of the glory of God in this way, is made to faith alone, and it is embraced by faith alone. Not discerning it, and thus the lack of 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 or understand how full it is of divine glory, how it becomes God, how it is worthy of him, and corresponds to all the perfections of his nature. Their minds are blinded, so that the light of the glorious gospel of Christ, who is the image of God, does not shine into them, 2Cor 4:4. And so they deal with this way of God as if it were weakness and folly.
The essence and life of faith consists in this: it sees, discerns, and determines that the way of salvation of sinners by Jesus Christ, proposed in the gospel, is such that it becomes God and all his divine excellencies to
establish, appoint, and propose it to us. In this, faith properly gives glory to God, which is its particular work and excellency, Rom 4:20;
21 and in this, faith rests and refreshes itself.
In this, in particular, faith 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 for ascribing glory to him in all natural worship, by which 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 particular way, to manifest and glorify his wisdom in this work. Christ crucified is the "power of God, and the wisdom of God," 1Cor 1:24; and "all the treasures of wisdom and knowledge are hidden in him," Col 2:3. All the treasures of divine wisdom are laid up in Christ, and laid out about him, so as to be manifested to faith in and by the gospel. God designed in this, to make known his "manifold wisdom," Eph
3:9-10.
Therefore, our faith is according to our apprehension and admiration of the wisdom of God in the constitution of this way of salvation, and not otherwise; where that does not appear to us, where our minds are not affected by it, there is no faith at all.
I cannot stop here to recount the especial instances of divine wisdom in this.
I have attempted something towards it in other writings. I will 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, that the whole blessed creation will admire to eternity. Of itself, this speaks of this way and work being divine. In this, the glory of God shines in the face of Jesus Christ. This is of God alone; this is what becomes him, which nothing but infinite wisdom could extend to. While faith lives in a due apprehension of the wisdom of God in this, and the whole superstruction of this way, it is safe on this foundation.
Goodness, love, grace, and mercy, are other properties of the divine nature, in which it is gloriously amiable. "God is love;" and there is none who is
God but he. Grace and mercy are among the principal titles which
everywhere he assumes for himself. And it was his design to manifest them all to the utmost in this work and way of saving sinners by Christ, as declared everywhere in the Scripture.
And all these lie open to the eye of faith in this. Faith sees infinite goodness, love, and grace in this way, such as becomes God, such as can reside in none but him; therefore, it rests and rejoices in it, 1Pet 1:8.
22 Faith acts itself continually in adherence to, and approval of, this way of salvation, as expressing these perfections of the divine nature.
Where unbelief prevails, the mind has no view of the glory that is in this way of salvation, in it being so becoming of God and all his holy properties, as the apostle declares, 2Cor 4:4. And where this is so, whatever is pretended, men cannot cordially receive it and embrace it; for they do not know the reason for which it ought to be embraced. They see no form or attractiveness in Christ, who is the life and center of this way, "no beauty for which he should be desired," Isa 53:2. Hence, in the first preaching of the gospel, it was "to the Jews a stumbling-block, and to the Greeks foolishness." 1Cor 1.23 For by reason of their unbelief, they could not see it for what it is, "the power of God, and the wisdom of God;" 1Cor 1.24 and so it must be esteemed or accounted folly.
Indeed, it is from the same unbelief that, at this day, the very notion of the truth in this is rejected by many, all those who are called Socinians,
23 and all those who adhere to them in the disbelief of supernatural mysteries. They cannot see how this way of salvation is suitable to the glory of God, which no unbeliever can. And therefore, those of them who do not directly oppose the doctrine of it, still make no use of it for its proper end. Very few of them, comparatively, who profess the truth of the gospel, have experienced the power of it to their own salvation.
But here true faith stands invincibly. Hereby it will evidence its truth and sincerity in the midst of all temptations, and in the most dismal conflicts it has with them — yes, against the perplexing power and charge of sin arising from them. Faith will not be driven from this stronghold, not while the soul can exercise faith in it — namely, in steadily choosing, embracing, and approving of God's way of saving sinners by Jesus Christ, as that way in which he will be eternally glorified. This is because it is suited to, and
corresponds to, all the perfections of his nature, and in every way becomes him — and so faith will have the necessary means to be relieved 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 to God, with a renunciation of all other ways and means to that end — will at all times evidence its nature and sincerity.
And this is what gives the soul rest and satisfaction as to 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 — maybe under great pain, distress, and anguish, maybe 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 anything in itself as a meritorious cause for admission into this glory. Nor did any man ever know what glory is, or desire it in a due manner, who looked for any deserving of it in himself, or conceived that there was any proportion between it, and what he is or has done in this world. Hence some of those who do not have this faith, have invented another state, after men have gone out of this world, to make them fit for heaven, which they call purgatory; for they do not understand on what grounds a man should expect an entrance into glory, on his departure out of this world.
Let those who are exercised with temptations and dejections bring their faith to this trial; and in various degrees, this is the case for us all: —
First, then, examine strictly by the word, whether this is a true description of the nature and acting of saving faith. Various things are supposed or asserted in this; such 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 it is so, and thus to make known the glory of God in it.
3. That saving faith is that act, duty, and work of the soul, by which we receive the record of God concerning these things, and ascribe the glory of them all to him, having discovered it in the way of life proposed to us.
4. That upon this, faith proceeds to renounce all other ways, means, hopes, and reliefs that are in opposition to this way, or in conjunction with it, as to 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, do not be moved from them, do not be shaken in them, by any temptation whatever.
And, in the next place, test your faith 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 that it becomes God, and corresponds to all the glorious attributes of his nature? Would you have any other way proposed in its place? Can you, will you, commit the eternal welfare of your soul to the grace and faithfulness of God in this way, such that you have no desire to be saved any other way? Does the glory of God in any measure shine out to 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 to you by the gospel? Do you, in all your fears and temptations, in all approaches of death, renounce all other reserves and reliefs, and place your whole confidence in this way alone, and the representation of God made in it? In this lies that faith, and its exercise, which will be an anchor to your soul in all their trials.
And this is the first and principal ground or reason on which divine and saving faith accepts, embraces, and approves of the way of God's saving sinners by Jesus Christ — namely, because it becomes him, and in every way corresponds to all the holy properties of his nature, which are manifested and glorified in it. And where faith approves of it on this ground and reason, it evidences itself to be truly evangelical, for the support and comfort of those in whom it exists.
Secondly, faith so approves of this way, that it finds it suited to 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) to a treasure, or a precious pearl, he affirms that those who found it had great joy and the highest satisfaction, having attained what suited their desires and gave rest to their minds.
A soul that is enlightened with the knowledge of the truth, and made sensible of its own condition by spiritual conviction, has two predominant desires and aims by which it is wholly regulated. The one is that God may be gloried; and the other is that it may itself be eternally saved. Nor can it forego either of these desires; they are not separable in any enlightened soul. It can never cease in either of these desires, and that is to the highest degree. The whole world cannot dispossess an enlightened mind of either of them. Profligate sinners have no concern in God's glory; nor do those who are under legal convictions, if they have received no spiritual light with it.
They want to be saved; but as for the glory of God in it, He may look to that himself — for they are not concerned with it. What they mean by salvation is nothing but freedom from external misery. They want to have this, whether God is glorified by it or not — what is truly salvation, they have no desire for.
But the first beam of spiritual light and grace instates an indefatigable desire for the glory of God in the minds and souls of those in whom it exists. Without this, the soul does not know how to desire its own salvation; and with it, I may say, the soul does not want to be saved in a way in which God would not be glorified by it. For without that glory, whatever its state would be, it would not be that state which we call salvation. The exaltation of the glory of God belongs to it essentially; salvation consists in beholding and enjoying that glory. This desire, therefore, is immovably fixed in the mind and soul of every enlightened person; he can admit no proposal of eternal things that is inconsistent with it.
But moreover, there is a ruling desire for his own salvation in every such enlightened person. It is natural to him, as a creature made for eternity;
24 it is inseparable from him, as he is a convinced sinner. And the clearer the light of anyone is in the nature of this salvation, the more this desire is heightened and confirmed in him.
Here, then, lies the inquiry, namely, "How may these two prevalent desires, for salvation and for God's glory, be reconciled and satisfied in the same mind?" For, as 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 says the law; this is the language of conscience, and the voice of all our fears. Therefore, for a sinner to desire, in the first place, that God may be glorified, is to desire that he himself may be damned.
Which of these desires will the sinner cling to? To which of them will he give preeminence? Will he cast off all hopes and desires for his own salvation, and be content to perish forever? This he cannot do; and God does not require it of him. God has given him the contrary charge while he is in this world. Will he then desire that God may part with and lose His glory, so that, one way or another, he may be saved? Will God bring himself to be unconcerned with what becomes of His glory? This can no more be in an enlightened mind, than the soul can cease to desire its own salvation. But a sinner does not find how to reconcile these things in himself.
Here, therefore, the glory of this way of salvation represents itself to the faith of every believer. It not only brings these desires into a perfect consistency and harmony, but it makes them increase and promote one another. The desire for God's glory increases the desire for our own salvation; and the desire for our own salvation enlarges and inflames the desire for glorifying God in and by this way. These things are brought into a perfect consistency and mutual subservience in the blood of Christ, Rom
3:24-26.
25 For this is the way that God has established, in infinite wisdom, to glorify himself in the salvation of sinners. There is nothing in which the glory of God does or may consist, that is not in this way reconciled to, and consistent with, the salvation of the greatest of sinners. There is no property of His nature that is not gloriously exalted in and by it. An answer is given in it to 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 to it; — 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 to the truth of all its allegations. A full
and satisfactory answer is given to 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 for the exaltation of his glory in them, as we will see immediately.
Here true faith will fix itself in all its distresses. "Whatever," says the soul,
"is my state and condition, whatever are my fears and perplexities, whatever oppositions I meet with, yet I see in Jesus Christ, in the mirror of the gospel, that there is no inconsistency between the glory of God and my salvation. What would otherwise be an insuperable difficulty laid by the law in the way of my life and comfort, is utterly removed." While faith keeps this hold in the soul, with a constant approval of this way of salvation by Christ, giving consistency to both its governing desires, it will be an anchor to stay the soul in all its storms and distresses. It will not need forego either of them — being content to be damned so that God may be glorified (as some have put it); or else desiring salvation without a due regard for the glory of God. We may briefly mention some benefits which will certainly ensue from this.
1. The soul will hereby be preserved from ruining despair, in all the distresses that may befall it. Despair is nothing but a prevalent apprehension of mind that the glory of God and a man's salvation are inconsistent — i.e., that God cannot be just, true, holy, or righteous, if the one in whom this apprehension exists, is to be saved. Such a person concludes that his salvation is impossible because, one way or the other, it is inconsistent with the glory of God; and nothing can render that glory impossible. Hence an utter dislike of God arises in the mind, with revengeful thoughts against him for being what He is. This cuts off all endeavors for reconciliation. Indeed, it begets an abhorrence of all the means of that reconciliation, as weak, foolish, and insufficient. Such are Christ and his cross to men under such apprehensions. They judge them unable to reconcile the glory of God and their salvation. Then a soul is in an open entry-way into hell. The soul is safely preserved from this cursed frame and ruin, by faith's maintaining in the mind and heart, a due persuasion of the consistency and harmony that exists between the glory of God, and its own salvation. While this persuasion is prevalent, even though the soul cannot attain any comfortable assurance of its especial interest in it, it cannot help but love, honor, value,
and cling to this way, adoring the wisdom and grace of God in it. This is an act and evidence of saving faith. See Psalm 130:3-4.
26 Indeed, —
2. It will preserve the soul from heartless despondencies. Many in their temptations, darknesses, fears, and surprisals by sin, even though they do not fall into ruining desperation, they fall under such desponding fears and various discouragements, as to keep them away from a vigorous endeavor after a recovery. And under this, for lack of the due exercise of grace, they grow weaker and darker every day, and are in danger of pining away in their sins. But where faith keeps the soul constant in the approval of God's way of saving sinners — as that way in which the glory of God and its own salvation are not only fully reconciled, but made inseparable — it will stir up all graces to a due exercise, and diligent performance, of all duties, by which it may obtain a refreshing sense of having a personal interest in it.
3. It will keep the heart full of kindness towards God, from which love and gracious hope will spring. It is impossible for a soul not to be overwhelmed with a sense of sin, and thus be 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, then the soul must have such kindness towards God, such gracious thoughts of him, that it will beget and kindle in itself both love and hope, as in Mic 7:18-20;
Psa 85:8; 1Tim 1:15.
4. A steady continuance in the approval 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 communicating their effect to sinners by Him — that the soul finds them suited and able for the pardon of its own sins, and for its righteousness and salvation. And so it places its whole trust and confidence in this way, for these ends.
This being the very life of faith, that acts and exercises it — by which we are justified and saved, and by which it evidences its truth and sincerity against all temptations — I will insist a little on the explanation of the description just given of it. There are three things in it, or required for 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 to the truth of the revelation or the authority of the revealer. This, indeed, is assumed and included in it.
But it adds to it a spiritual discerning, perception, and understanding of the things themselves that are revealed and declared, and without which, a bare assent to the truth of the revelation has no advantage. This is called
"The light of the knowledge of the glory of God in the face of Jesus Christ," 2Cor 4:6. The apostle earnestly prays for the increase of it in all believers, Eph 1:15-20.
28 So we discern spiritual things in a spiritual manner; and from this 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 — to so know Christ as to know "the power of his resurrection, and the fellowship of his sufferings," Phi 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 is enabled to see and understand in it, that all the things belonging to it are such that they become God, his wisdom, goodness, and love, as declared before.
And a spiritual light enabling them to do this, is of the essence of saving faith. Unless this is in us, we do not, we cannot, give glory to God in any assent to the truth. And faith is that grace which God has prepared, fitted, and suited, to give 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 to its own justification and salvation in particular; and that the power of God is in them to make them effectual to that end. This is that act and work of faith on which the whole blessed event depends. It will not avail a man to see all sorts of viands
29 and provisions, if they are in no way suited to his appetite, nor fit for his nourishment; nor will it be to a man's spiritual advantage to take a view of the excellencies of the
gospel, unless he finds them suited to his condition. And this is the hardest task and work that faith has to carry out.
Faith is not an especial assurance of a man's own justification and salvation by Christ; it will produce that, but not until another step or two in its progress is 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 who believes
— 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 this matter is stated by the apostle, 1Tim 1:15, "This is a faithful saying, and worthy of all acceptance" or approval, "that Christ Jesus came into the world to save sinners, of whom I am chief." His faith does not abide here, nor confine itself to 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 of salvation: "It is God's way, fitted, and suited, and able to save me, the greatest 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 man's nature, of our apostasy from God in it, the loss of His image in us, and the dire effects that ensue from it.
[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 has 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 to sin which he finds working in him.
[5.] That he seriously considers what it means to appear before the judgment-seat of God, to receive a sentence for eternity, with all other
things of a like nature, which are inseparable from him as a sinner.
When it is really this way with any man, he finds it the hardest thing in the world, and clogged with the most difficulties, to believe that the way of salvation proposed to him is suited, fitted, and in every way able to save him in particular, — to apprehend that none of his objections can rise up against it, or stand before it.
But in the second place, this is what 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, everything necessary for its own salvation. And faith will do this on a spiritual understanding and due consideration of, —
[1.] The infiniteness of that wisdom, love, grace, and mercy, which is the originating or sovereign cause of the whole way, with the ample declaration and confirmation made of these things in the gospel.
[2.] Of the unspeakably glorious way and means for procuring and communicating to us all the effects of that wisdom, grace, and mercy, — namely, the incarnation and mediation of the Son of God, in his oblation 30 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 that accompany them, 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 to, 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 the one in whom alone God will glorify his wisdom, love, grace, and mercy; as the one who has purchased, procured, and wrought all this salvation for us; whose righteousness is imputed to us for our justification, and who in the discharge of his office actually bestows it on us — he is the proper and immediate object of faith, in this act of trust and affiance. This is what which is called in the
Scripture, "believing in Christ" — namely, trusting to him alone for life and salvation, as the whole of divine wisdom and grace is administered by him to these ends. For this we come to him, we receive him, we believe in him, we trust him, we abide in him, with all those other ways by which our faith in him is expressed.
And this is the second ground or reason on which faith accepts, embraces, and approves of God's way of saving sinners; by this it evidences itself to the comfort of those in whom it exists, 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 in 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 having no more use; or that God will bear a diminution of that glory, or any part of it, which he designed in giving it. Heaven and earth shall pass away, but not one jot or tittle of the law will do so. No believer can desire, or be pleased with, his own salvation, unless the glory of God designed by the law is secured. He cannot desire that God would forego any part of His glory, that he might be saved. Yes, this is principally why he rejoices in his own salvation — namely, that it is that in which 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 (all of which the law knows nothing about) — faith sees and understands how all that glory which God designed in giving the law, is eternally secured and preserved entire, without eclipse or diminution. The way by which this is done is declared in the gospel. See
Rom 3:24-26; 8:2-4; 10:3-4.
31 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 the law the
utmost satisfaction in all its pleas for God. So this answer is managed in Rom 8:32-34.
And this is the first way by which the faith of God's elect evidences itself in the minds and consciences of those who believe, in the midst of all their contests with sin, their trials and temptations, to their relief and comfort — namely, accepting and approving of God's way of saving sinners by Jesus
Christ, on the grounds and reasons which have been declared.