Ii. The Second Evidence Of The Faith Of God'S Elect – Obedience
II.
THE SECOND EVIDENCE OF THE FAITH OF
GOD'S ELECT –
OBEDIENCE
The second way by which true faith evidences itself in the souls and consciences of believers, to their support and comfort under all their conflicts with sin, in all their trials and temptations, is by a constant approval of the revelation of the will of God in the Scripture concerning our holiness, and the obedience to it which he requires of us. Faith will never forego this, whatever trials it may undergo, whatever darkness the mind may fall into. It will abide by this in all extremities. And so that it may appear to be a particular effect or work of saving faith, some things are to be premised and considered: — 1. All men have by nature a light enabling them to judge of the difference 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 it is inseparable from us. It pre-exists consideration and reflection, working naturally, and in a way 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 to what they do of one kind or another, and that is with respect to the superior judgment of God about the same things. The apostle expressly ascribes this to the Gentiles, who did not have the law:
"The Gentiles, who do not have the law, do by nature the things contained in the law; these, not having the law, are a law unto themselves: which shows the work of the law written in their hearts, their consciences also bearing witness, and their thoughts meanwhile accusing or else excusing one another," Rom 2:14-15.
This is a most exact description of a natural conscience, in both powers of it: (1) it discerns that good and evil which is commanded and forbidden in
the law, and (2) it passes an acquitting or condemning judgment and sentence, according to what men have done.
Thus, this approval of duties in moral things is common to all men. The light by which it is guided may be variously improved, as it was in some of the Gentiles; and it may be stifled in some, until it seems to be quite extinguished, until they become like the beasts that perish.Psa 49.20 And where the discerning power of this light remains, yet through a continual and obdurate practice of sin, 33 all the efficacy of its judging power may be lost. So the apostle declares concerning those who are judicially hardened and given up to sin:
"These, knowing the judgment of God, that those who commit such things are worthy of death, not only do the same, but take pleasure in those who do them," Rom 1:32.
They still discern what is evil and sinful, and they know what the judgment of God is concerning such things; yet the love of sin and habit in sinning so far prevail in them, as to despise both their own light and God's judgment, so as to delight in what is contrary to them. The apostle describes these in Eph 4:19, "Being past feeling" (all sense of convictions), "they have given themselves over into lasciviousness, to work all uncleanness with greediness;" such as the world is filled with at this day. It is, in some measure, in the worst of men.
But this is not that approval of obedience which we inquire about, nor does it have any likeness to that duty of faith which we treat, as will be immediately apparent.
2. There is a further knowledge of good and evil by the law, and this is also accompanied with a judgment that acquits or condemns; for the law has the same judging power and authority over men, that their own consciences have — namely, the authority of God himself. To sinners, the law is like the tree of the 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 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 to men by the law; and that knowledge and conviction is far
clearer and more distinct than what is or can be found in men from the mere light of nature.
For the law extends to more instances which (as to many important duties and sins) are generally lost where that light is alone. And the law declares the nature of every sin and duty far more clearly than natural light can do of itself. This knowledge of good and evil by the law may be so improved in the minds of men, as to press them to perform all known duties, and to abstain from all known sins, with a judgment on them all. Yet that approval of holiness and obedience which faith will produce, does not consist in this; for, — (1.) As to approval or condemnation of good or evil, that which is by the law is particular, or it has respect to particular duties and sins, as occasion presents them. But it does not extend to the whole law absolutely, and to all that is required in it. I do not say it is always partial — there is a legal sincerity that may have respect to all known duties and sins, though it is very rare. We will hardly find a person that is merely under the power of the law, who does not evidence an indulgence of some sin, and a neglect of some duties. But there may be such a thing; it was evident in Paul, in his pharisaism — "touching the righteousness which is in the law," he was
"blameless," Phi 3:6. He did not indulge himself in any known sin, nor in the neglect of any known duty; nor could others charge him with any defect in it — he was blameless. But where this is found, this approval or condemnation is still particular — that is, they respect particular duties and sins as they occur. There is no respect to the whole righteousness and holiness of the law, as we will see. Therefore, a man may approve of every duty in its season, as it is offered to him, or any time he thinks of it by an act of his fixed judgment; and on the contrary, as to sin. Yet he will come short of that approval of holiness and righteousness which we inquire about.
(2.) It is not accompanied with a love of the things themselves that are good, as they are good, and a hatred of contrary things. For the persons in whom this exists, do not, they cannot, "delight in the law of God after the inward man," as in Rom 7:22, so as to approve of it, and all it contains, clinging to these things 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 that are suited to their own convictions and circumstances; but it is not on account of its formal nature, as being good or evil.
Therefore, —
(3.) No man, without the light of saving faith, can constantly and universally approve of the revelation of the will of God, as to 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 is to be approved by it; and, [2.] What this approval is, or what it consists in: —
[1.] What is to be approved is the holiness and obedience which God requires in us, in our natures and actions, and which he accepts from us or in us. It is not particular duties as they occur, taken alone and by themselves; but the universal correspondence of our natures and actions to the will of God. The Scripture gives us various descriptions of it, because of the variety of graces and gracious operations which concur in it. We may mention some of its principal concerns here, having handled the nature of it at large elsewhere. Holiness may be considered, —
1st. As to its foundation, spring, and causes: and this is the universal renovation of our natures into the image of God, Eph 4:24; or the change of our whole souls, in all their faculties and powers, into his likeness, whereby we become new creatures, or the workmanship of God created in Christ Jesus for good works, 2Cor 5:17, Eph 2:10; and in which we are originally and formally sanctified throughout, in our "whole spirit, and soul, and body," 1Thes 5:23. It is the whole law of God written in our hearts, transforming them into the image of the divine holiness, as represented in it. And this, next to the blood of Christ and his righteousness, is the principal spring of peace, rest, and complacency, in and to the souls of believers. It is their joy and satisfaction to find themselves restored to a likeness and conformity to God, as we will further see shortly. And where there is not some gracious sense and experience of this, there is nothing but disorder and confusion in the soul. Nothing can give it a sweet composure, a satisfaction in itself, a
complacency with what it is, except a spiritual sense of this renovation of the image of God in it.
2ndly. It may be considered as to its permanent principle in the mind and affections; and this, because of its near relation to Christ — its conjunction with him, and derivation from him — is sometimes said to be Christ himself. Hence we live; and yet it is not so much we that live, as Christ lives in us, Gal 2:20; for "without him we can do nothing," Joh
15:5; for "he is our life," Col 3:4. As holiness resides in believers, it is a permanent principle of spiritual life, light, love, and power, acting in the whole soul and in all the faculties of the mind, enabling them to cling to God with purpose of heart, and to live to him in all the acts and duties of spiritual life. This is that by which the Holy Ghost is "in them a well of water, springing up into everlasting life," Joh 4:14. It is the spirit that is born of the Spirit; it is the divine nature of which we are made partakers by the promises; it is a principle of victorious faith and love, with all the graces that are in any way requisite to duties of holy obedience — and as to the matter or manner of their performance, it enables the soul for all the acts of the life of God, with delight, joy, and complacency.
This is holiness in its nature. However, as to the degrees of its operation and manifestation, it may be very low and weak in some true believers, at least for a season; but there are none who are really so, that there is not in them a spiritually vital principle of obedience, or of living to God, that participates in the nature of what we have described. And if it is attended to, it will evidence itself in its power and operations to the gracious refreshment and satisfaction of the soul in which it operates.
There are few who are so destitute of those evidences that they are not able to say, "Whereas I was blind, now I see, though I do not know how my eyes were opened. Whereas I was dead, I find motions of a new life in me, in breathing after grace, in hungering and thirsting after righteousness, though I do not know how I was quickened."
3rdly. It may be considered as to its disposition, inclinations, and motions. These are the first actings of a vital principle — just as the first actings of sin are called "the motions of sin" working in our members,
Rom 7:5.
35 Such motions and inclinations to obedience work in the minds of believers, from this principle of holiness; it produces in them a
constant, invariable disposition to all duties of the life of God. It is a new nature, and a nature cannot be without suitable inclinations and motions.
And this new spiritual disposition consists in a constant complacency of mind 36 in what is good and according to the will of God, in an adherence by love unto it, in a readiness and fixedness of mind with respect to particular duties.
In brief, it is what David describes in the 119th Psalm throughout, and what is figuratively foretold concerning the efficacy of the grace of the gospel in changing the natures and dispositions of those who partake of it, Isa 11:6-8.
Every believer may ordinarily find this in himself; for even though this disposition may be variously weakened, opposed, or interrupted by indwelling sin and the power of temptation; though it may be impaired by a neglect of stirring up and exercising the principle of spiritual life, in all requisite and graces, on all occasions — it will still be working in the believer, and will fill the mind with a constant discontent
38 with itself when it is not observed, followed, and improved. No believer will ever have peace in his own mind, if he does not have some experience of a universal disposition toward all holiness and godliness in his mind and soul. This is what comprises that love of the law which, in those in whom it exists, is said to give "great peace, and nothing will offend them," Psa 119:165; it is that in which their souls find great contentment.
4thly. Holiness may be considered with respect to all the acts, duties, and works, internal and external, in which our actual obedience consists.
Being made free from sin, and becoming the servants of God, on the principles mentioned, believers have their "fruit unto holiness" of which "the end is everlasting life," Rom 6:22. I need not stay to describe this.
Sincerity in every duty, and universality with respect to all duties, are the properties of holiness.
"This is the will of God, even your sanctification," 1Thes 4:3. It is that "holiness, without which no man shall see the Lord," Heb 12:14; it is
"that good, and acceptable, and perfect will of God" which we are to approve, Rom 12:2.
[2.] Our next inquiry is, what does that approval of this way of holiness consist in, which we place as an evidence of saving faith? And I say, it is what arises from experience, and is accompanied with choice, delight, and acquiescence. It is the acting of the soul in delightful adherence to the whole will of God; it is a resolved judgment of the beauty and excellency of that holiness and obedience which the gospel reveals and requires. And that is on the grounds which will shortly be declared, and the nature of which will be more fully explained.
This approval cannot be found in any unregenerate person; he is not under the conduct of saving faith; he is destitute of its light. So the apostle assures us, Rom 8:7, "the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can it be." Whatever work the law may have wrought in his mind, or upon it, while it is carnal or unrenewed, it has a radical enmity to the law of God. This is the frame of heart which stands in direct opposition to this approval. Such a mind may think well of this or that duty from its convictions and other considerations; and so it may attend to their performance. But it utterly dislikes the law itself, in the universal holiness which it requires. Those with a carnal mind are "alienated from the life of God through the ignorance that is in them," Eph 4:18. This life of God is that holiness and obedience which he requires of us in the principles and duties of it. And to be alienated from it, is to dislike and disapprove of it. Such is the frame of mind in all unregenerate persons.
Having thus prepared the way, I now return to the declaration and confirmation of the assertion, — namely,
That true and saving faith, in all storms and temptations, in all darknesses and distresses, will evidence itself to the comfort and support of those in whom it exists, by a constant, universal approval of the whole will of God,
concerning our holiness and obedience, both in general and in every particular instance of it.
We may explain that a little here: — 1. Faith will not allow the mind, on any occasion or temptation, to entertain the least dislike of this way of holiness, nor of anything that belongs to it.
The mind may sometimes, through temptations, fall under apprehensions
that one will be eternally ruined for lack of due compliance with it; this makes it displeased with itself, but not with the obedience required.,
"The commandment, which was ordained to life, I found to be to death; but the law is holy, and the commandment is holy, and just, and good."
"However it is with me, whatever becomes of me, though I die and perish, yet the law is holy, just, and good," Rom 7:10, 12.
It dislikes nothing in the will of God, even though it cannot attain compliance with it. Sometimes the conscience is under perplexities and rebukes for sin; sometimes the mind is burdened by the evasion
40 of the flesh to duties that run cross to its inclinations and interests; sometimes the world threatens the utmost dangers for performing some duties of religion.
But none of these are able to provoke the soul that is under the conduct of faith to dislike, or to think hard of, any of those ways and duties from which these difficulties arise. And, — 2. Just as faith will not dislike anything in this way of holiness, so it will not desire on any occasion that there be any alteration in it, or any abatement of it, or of any thing required in it. Naaman the Syrian in general liked the worship of the true God; but he wanted an abatement of duty as to one instance, in compliance with his earthly interest, which revealed his hypocrisy. Such imaginations may befall the minds of men, that if they might be excused in this or that instance, as to duties that are dangerous and troublesome (like making a profession in times of persecution), or if they might be indulged in this or that sin, which either their inclinations are very prone to, or their secular interests call for, they could do well enough with all other things. Accordingly, the practice of many corresponds to their inclination and desire. They profess religion and obedience to God, but they keep back part of the price — they will hide a wedge in their tents,
through indulgence of some corruption, or a dislike for some duties in their circumstances. They would set for themselves the measure of their obedience. And as men's practice is, so they desire that things indeed should be — that the practice which pleased them, should please God. Faith abhors this. The soul that is under its conduct is not capable of any one desire that anything would be other than as it is in the will of God concerning our holiness and obedience — no more than it can desire that
God should not be what He is. No — even if it could be imagined that by some change and abatement in some instances, the soul might yet be saved
(which now is uncertain whether that is possible or not), faith will allow no such composition, but will choose to stand or fall under the entire will of God.
We shall therefore, in the next place, proceed to inquire on what grounds faith thus approves of the whole will of God, as to our holiness and obedience; and also, how it evidences that it does so. And there are two grounds: — the one respects God; the other respects our own souls.
First, Faith looks at the holiness required of us as being suited to the holiness of God himself, — as that which it is appropriate for him to require, on account of his own nature and its infinite perfections. The rule is, "Be holy, for I the LORD your God am holy;" — "I require of you what becomes and corresponds to my own holiness: because I am holy, it is necessary for you to be holy. If you are mine in a special way, then it becomes my holiness to require your holiness."
We have declared before what this gospel holiness is, what it consists in, and what is required for it. And they may all be considered either as they are in us, inherent in us, and performed by us; or else as they are in themselves, in their own nature, and in the will of God. In the first way, I acknowledge that, because of our weaknesses, imperfections, and partial renovation only, as to their degrees in this life, along with our manifold defects and sins, these requirements do not make a clear representation of the holiness of God. However, they are the best image of it that this world can afford, even in the lowliest of believers. But in themselves, and in their own nature, as it lies in the will of God, they make up the most glorious representation of him that God ever did or will grant in this world — especially if we comprise in it, the exemplification of the human nature of Christ himself. For the holiness in believers is of the same nature and kind with that which was and is in Jesus Christ, even though his exceed theirs inconceivably in their degrees of perfection.
Therefore, we are required to be holy, as the Lord our God is holy; and perfect, as our heavenly Father is perfect. This we could not be, except that in our holiness and perfection, there is a resemblance and correspondence to the holiness and perfection of God. And if a due sense of it were continually
upon our hearts, it would influence us to greater care and diligence in all instances of duty and sin than, for the most part, we attain and preserve. If on all occasions we sincerely and severely call ourselves to account as to whether our frames, ways, and actions bear a due resemblance to the holiness and perfections of God, it would be a spiritual preservative on all occasions.
I say then, faith discerns the likeness of God in this holiness, and every part of it; it sees it as that which it becomes God to require. And upon that, faith approves of it, reverencing God in it all. And it does so in all the parts of holiness, and in all that belongs to it.
1. Faith does so principally in the inward form of holiness, which we described before — in the new creature, the new nature, the reparation of the image of God in it: in the beauty holiness, it continually beholds the likeness and glory of God. For it is created kata theon,
42 — according to God, after him, or in his image, — "in righteousness and true holiness," Eph
4:24. "The new man is renewed after the image of him that created him,"
Col 3:10.
When God first created all things, the heavens and the earth, with all that is contained in them, he left such footsteps and impressions of his infinite wisdom, goodness, and power on them, that they might signify and declare his perfection — his eternal power and Godhead. Yet he did not and he is not said to have created them in his own image. And this was because they were only a passive representation of him in the light of others, and not in themselves; nor did they represent at all that in which God will principally be glorified among his creatures — namely, the universal rectitude of his nature in righteousness and holiness. But of man it is said, specifically and only, that he was made in the image and likeness of God. And this was because, in the rectitude of his nature, man represented the holiness and righteousness of God; which is the only use of an image. This was lost by sin. Man in his fallen condition no longer represents God. There is nothing in him that has anything of the likeness or image of God in it; all is dead, dark, perverse, and confused. This new nature of which we speak, is created by God for this very end: that it may be a blessed image and representation of the holiness and righteousness of God. Hence it is called the "divine
nature," of which we are partakers, 2Pet 1:4. Someone who cannot see a representation of God in it, does not have the light of faith and life in him.
About this, I say that faith approves of the form and principle of this holiness, as the renovation of the image of God in us. Faith looks at it as that which is suitable for God to bestow and require, and therefore as that which has an incomparable excellency and desirableness in it.
Indeed, when the soul is ready to faint under an apprehension that it is not partaking of this holy nature — because of the power of sin in it, and of temptations upon it — it does not know whether it is born of God or not (as is the case with many). And yet, where this faith exists, it will discern the beauty and glory of the new creation in some measure, as that which bears the image of God. And thereupon, faith preserves a longing for it in the soul, or a greater partaking of it.
By this work or act, faith reveals its sincerity; which is what we inquire about. While faith has an eye open to behold the glory of God in the new creature, while it looks at it as that in which the holiness of God himself is represented, and which it becomes God to require in us — and upon this, approves of it as excellent and desirable — faith will be an anchor to the soul in its greatest storms. For this is a work beyond what a mere enlightened conscience can rise to. Conscience can approve or disapprove of all the acts and effects of obedience and disobedience as to their consequents. But to discern the spiritual nature of the new creature, as representing the holiness of God himself, and thereupon to constantly approve of it, is the work of faith alone.
2. Faith does the same with respect to the internal acts and effects of this new creature, or this principle of new obedience. The first thing it produces in us, is a spiritual and heavenly frame of mind. Those who live according to the Spirit are "spiritually-minded," Rom 8:5-6.
43 Faith looks at the opposite frame — of being carnally-minded — as vile and loathsome, consisting in a readiness and disposition of mind to actuate the lusts of the flesh. But this spiritual frame of mind, in a just constellation of all the graces of the Spirit — influencing, disposing, and making the soul ready to exercise them on all occasions, and in all duties of obedience — this is the inward glory of the "King's daughter," which faith sees and approves of, as
what it becomes God to require in us. Whatever is contrary to it, such as a sensual, carnal, worldly frame of mind, faith looks at as vile and base, unworthy of God, and unworthy of those who design the enjoyment of God.
3. Faith does the same with respect to all particular duties, internal and external, when they are enlivened and filled up with grace. Our "walking worthy at God," Col 1:10; 1Thes 2:12, consists in these duties — a walk that is fit for God to accept; that by which and in which He is glorified.
What is contrary to this, in neglecting the duties of holiness, or performing them without the due exercise of grace, faith looks at as unworthy of God, unworthy of our high and holy calling, and unworthy of our profession; and therefore faith constantly condemns and abhors it.
As we observed before, faith will continue to do all this constantly, under temptations and desertions. There are seasons in which the soul may be very weak as to the powers, effects, and duties of this spiritual life. The psalmist often complains of this in his own case, and it is evident in the experience of most believers. There are few who have not found, at one time or another, great weakness, decays, and great deadness in their spiritual condition. And sometimes true believers may be at a loss as to any refreshing experience of it in its operations. They may not be able to determine in the contest whether it is sin or grace that has dominion in them. Yet even in all these seasons, faith will keep the soul to a constant high approval of this way of holiness and obedience, in its root and fruits, in its principle and effects, in its nature, disposition, and duties. For when believers cannot see the beauty of these things in themselves, they can see it in the promises of the covenant, in the truth of the gospel in which it is declared, and in the effects of holiness in others.
And great advantage is to be obtained by the due exercise of faith in holiness. For, — (1.) It will never allow the heart to be at rest in any sinful way, or under any spiritual decays that will estrange it from the pursuit of this holiness.
The sight, the conviction of its excellency, the approval of it as that which, in us and in our measure, corresponds to the holiness of God, will keep the mind endeavoring after it; and it will rebuke the soul in all its neglects of holiness. Nor will faith allow any quiet or peace within, without
endeavoring after a comfortable assurance of it. The soul is desperately sick when it has lost an abiding sense of the excellency of this holiness, in its correspondence to the holiness and will of God. Fears and checks of conscience are the whole of the soul's security against the worst of sins; but they are a guard that is not to be trusted in place of the peace of God.
This is one great difference between believers and those who do not have faith. Fear of the consequent of sin, with an apprehension of some advantages which are to be obtained by a sober life, and the profession of religion, steer and regulate the minds of unbelievers, in all they do towards God or for eternity.
But the minds of believers are influenced by a view of the glory of the image and likeness of God in that holiness, and all the parts of it, to which they are called. This gives them love for it, delight and complacency in it, enabling them to look at it as its own reward. And without these affections, none will ever abide in the ways of obedience to the end.
(2.) Where faith is exercised in holiness, it will evidence itself to the relief of the soul, in all its darkness and temptations. The mind can never conclude that it is wholly without God and his grace, while it constantly approves of the holiness required of us. This is not of ourselves — by nature we are ignorant of it. This "life is hidden with Christ in God," Col
3:3, where we can see nothing of it; of ourselves we are alienated from it, and dislike it: "Alienated from the life of God through the ignorance that is in us," Eph 4:18. Most men live all their days in contempt of the principal evidences and duties of this life of God, and of its principle, which they look at as a fable. Therefore, the mind may have great satisfaction in a sight of the beauty and approval of this holiness, as that which nothing can produce but sincere and saving faith.
Secondly, Faith approves of this way of holiness and obedience, as that which gives all that rectitude and perfection to our nature, which it is capable of in this world. It is the only rule and measure of them; whatever is contrary to holiness and obedience is perverse, crooked, vile, and base.
Some men think their nature is capable of no other perfection than what consists in the satisfaction of their lusts. They know no other blessedness, nothing that is suitable to their desires, except saving their nature in the pursuit of its corrupt lusts and pleasures. They are described as such by the
44 The business of their lives is to make provision for the flesh, to fulfill its lusts: they walk in the lusts of the flesh, "fulfilling" (so far as they are able) "the desires of the flesh and of the mind," Eph 2:3. They neither know nor understand what a hell of confusion, disorder, and base degeneracy from the original constitution, that their minds are filled with.
This sort of perfection is nothing but the next disposition to hell; it manifests its own vileness to everyone who has the least ray of spiritual light. apostle, Eph 4:19.
Some among the heathen placed the rectitude of nature in living according to moral virtues and operations; and this was the utmost that natural light could ever rise to. But the uncertainty and weakness of it are revealed by the light of the gospel.
It is faith alone that discovers what is good for us, in us, and to us, while we are in this world. It is in the renovation of the image of God in us that the good, the perfection, the order, the present blessedness of our nature consist
— in the change and transformation of our nature into His likeness — in acting from a gracious principle of a divine life — in duties and operations that are suited to it — and in partaking of the divine nature by the promises.
Hereby the faculties of our souls are exalted, elevated, and enabled to act their original 46 powers with respect to God and our enjoyment of him; this is our utmost end and blessedness. Hereby our affections are placed on their proper objects (those which they were created fit for, and in engaging them, what their satisfaction, order, and rest consist in) — namely, God and his goodness, or God as revealed in Jesus Christ by the gospel.
Hereby all the powers of our souls are brought into a blessed frame and harmony in all their operations — whatever is dark, perverse, unquiet, vile, and base, are cast out of them. But these things must be distinctly explained a little more.
1. There is a spiritual, saving light in this gospel holiness, as the spring and principle of it, enabling the mind and understanding to know God in Christ, and to discern spiritual things in a spiritual, saving manner; for in this,
"God shines into our hearts, to give us the knowledge of his glory in the face of Jesus Christ," 2Cor 4:6.
Without this in some degree, whatever pretense there may be or appearance of holiness in any, there is nothing in them of what is really holy, and thus accepted with God. Blind devotion — that is, an inclination of the mind to religious duties, destitute of this light — will set men to multiplying duties, especially those of their own invention, in "a show of wisdom in willworship, and humility, and neglecting the body," as the apostle says, Col
2:23. There is nothing of gospel holiness in this.
"The new man is renewed in knowledge after the image of him that created him," Col 3:10.
The apostle declares that this saving light and knowledge is the spring and principle of all real evangelical holiness and obedience. He gives us a description of the whole of it, both in its beginning and progress:
"We desire that you might be filled with the knowledge of his will, in all wisdom and spiritual understanding; that you might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and long suffering with joyfulness," Col
1:9-11.
It is a blessed account that is given here, of that gospel holiness which we inquire about, in its nature, origin, spring, progress, fruits, and effects. And a serious consideration of it, as it is proposed here — a view of it in the light of faith, — will evidence how distant and different it is from those schemes of moral virtues which some would substitute in its place. It has a glory in it which no unenlightened mind can behold or comprehend. Its foundation is laid in the knowledge of the will of God, in all wisdom and spiritual understanding. This is that spiritual, saving light of which we speak. The apostle prayed for the increase of it in believers:
"that the God of our Lord Jesus Christ, the Father of glory, would give to you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints," Eph 1:17-18.
In Col 1.10, this light is called "increasing in the knowledge of God." And the singular glory of this saving light — in its origin, its causes, use, and effects — is most illustriously declared here. This light is in every true believer, and it is the only immediate spring of all gospel holiness and obedience; for,
"the new man is renewed in knowledge after the image of him that created him," Col 3:10.
This light, this wisdom, this spiritual understanding, thus communicated to believers, is the rectitude and perfection of their minds in this world. It is that which gives them order, and peace, and power, enabling them to act all their faculties in a due manner with respect to their being and end. It is that which gives beauty and glory to the inward man, and which constitutes a believer an inhabitant of the kingdom of light. By this light we are
"delivered from the power of darkness, and translated into the kingdom of the Son of God's love," Col 1:13; or "out of darkness into his marvelous light," 1Pet 2:9.
That which is contrary to it, is that ignorance, darkness, blindness, and vanity, which the Scripture declares to be in the minds of all unregenerate persons; and they are really so, where they are not cured by the glorious working of the power and grace of God mentioned before.
Now, faith discerns these things, as the spiritual man discerns all things, 1Cor 2:15. It sees the beauty of this heavenly light, and judges that is what gives order and rectitude to the mind; and also that whatever is contrary to it is vile, base, horrid, and to be ashamed of. As for those who "love darkness more than light, because their deeds are evil," Joh 3.19 — faith knows they are strangers to Christ and his gospel.
2. Again, this holiness requires a principle of spiritual life and love to God.
This guides, acts, and rules in the soul, in all its obedience; and it gives the soul its proper order in all its operations. Whatever is contrary to it is death, and enmity against God. Faith judges between these two principles and their operations: faith approves of the former, in all its acting, as lovely, beautiful, and desirable, as that which is the rectitude and perfection of the will. And faith looks at the other as deformed, froward, and perverse.
3. The same may be said of its nature and operations in the affections, and also of all those duties of obedience which proceed from it, as described in the passage mentioned before.
It remains only that we show by what acts, ways, and means, faith evidences its approval of gospel holiness, as that which is lovely and desirable in itself, and which gives all that rectitude and perfection to our minds, which they are capable of in this world.
And faith does so, — 1. By that self-displicency 47 and abasement which it works in the mind on all instances and occasions where it comes short of this holiness. This is the chief principle and cause of that holy shame which befalls believers upon every sin and miscarriage in which they come short of what is required in it:
Rom 6:21, "Those things of which you are now ashamed." Now, when you see by the light of faith, how vile it is, and unworthy of you, what a debasement of your souls there is in it, you are ashamed of it. It is true, the principal cause of this holy shame is a sense of the unsuitableness sin has to the holiness of God, and the horrible ingratitude and disingenuity that there is in sinning against him. But it is greatly promoted by this consideration: that it is a thing unworthy of us, and in which our natures are exceedingly debased. So it is said of provoking sinners, that they "debase themselves even unto hell," Isa 57:9; 48 or make themselves as vile as hell itself, by ways unworthy of the nature of men. And this is one ground of all those severe self reflections which accompany godly sorrow for sin, 2Cor 7:11.
And hereby faith evidences itself and its own sincerity: while a man is ashamed of and abased in himself for every sin, for everything about sin, in which it comes short of the holiness required of us — as what is base and unworthy of our [new] nature in its present constitution and renovation.
Even though no eye sees it but God's and his own, the believer has in him that which will grow on no root but sincere believing. Therefore, whatever may be the disquieting conflicts of sin in and against our souls, whatever decays we may fall into — which are the two principles of darkness and fears in believers — while this inward holy shame and self-abasement is preserved, on account of the vileness of sin, faith does not leave itself without any evidence in us.
2. Faith does the same by a spiritual satisfaction which it gives the soul in every experience of the transforming power of this holiness, rendering it more and more like God. There is a secret joy and spiritual refreshment rising in the soul from a sense of its renovation into the image of God; and all the acting and increases of the life of God in it, augment this joy.
The soul's gradual return to its primitive order and rectitude consists in this renovation, with a blessed addition of supernatural light and grace by Christ
Jesus. In this, the soul finds itself coming home to God from its old apostasy, in the way of approaching eternal rest and blessedness. And there is no satisfaction like that which it receives in this.
This is the second way in which faith abides firm and constant, and evidences itself in the soul of every believer. However low and mean its attainments are in this spiritual life, and in the fruits of it, even though it is overwhelmed with darkness and a sense of the guilt of sin, and even though it is surprised and perplexed with the deceit and violence of sin, yet faith will continue here firm and unshaken. It sees that glory and excellency in the holiness and obedience that God requires of us, as a representation of his own glorious excellencies, as the renovation of his image, and as the perfection of our natures thereby. Faith constantly approves of it, even in the deepest trials which the soul can be exercised with. And while this anchor holds firm and stable, we are safe.