II.
The second evidence of the faith of God’s elect
The second way whereby true faith does evidence itself in the souls and consciences of believers, unto their supportment and comfort under all their conflicts with sin, in all their trials and temptations, is by a constant approbation of the revelation of the will of God in the Scripture concerning our holiness, and the obedience unto himself which he requires of us. This faith will never forego, whatever trials it may undergo, whatever darkness the mind may fall into; this it will abide by in all extremities. And that it may appear to be a peculiar effect or work of saving faith, some things are to be premised and considered:—
1. There is in all men by nature a light enabling them to judge of the difference that is between what is morally good and what is evil, especially in things of more than ordinary importance. This light is not attained or acquired by us; we are not taught it, we do not learn it: it is born with us, and inseparable from us; it prevents [exists previously to] consideration and reflection, working naturally, and in a sort necessarily, in the first acting of our souls.
And the discerning power of this light, as to the moral nature of men’s actions, is accompanied inseparably with a judgment that they make concerning themselves as unto what they do of the one kind or other, and that with respect unto the superior judgment of God about the same things. This the apostle expressly ascribes unto the Gentiles, who had not the law, Rom. ii. 14, 15: “The Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their consciences also bearing witness, and their thoughts the meanwhile accusing or else excusing one another.” This is a most exact description of a natural conscience, in both the powers of it; it discerns that good and evil which is commanded and forbidden in the law, and it passes an acquitting or condemning judgment and sentence, according to what men have done.
Wherefore, this approbation of duties in things moral is common unto all men. The light whereby it is guided may be variously improved, as it was in some of the Gentiles; and it may be stifled in some, until it seem to be quite extinguished, until they become like the beasts that perish. And where the discerning power of this light remains, yet, through a continual practice of sin and obduracy therein, the judging power of it as unto all its efficacy may be lost: so the apostle declares concerning them who are judicially hardened and given up unto sin, Rom. i. 32, “These, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.” They still discern what is evil and sinful, and know what is the judgment of God conceding such things; but yet the love of sin and custom in sinning do so far prevail in them, as to contemn both their own light and God’s judgment, so as to delight in what is contrary unto them. These the apostle describes, Eph. iv. 19, “Being past feeling” (all sense of convictions), “they have given themselves over unto lasciviousness, to work all uncleanness with greediness;” such as the world is filled withal at this day.
This is not that approbation of obedience which we inquire after; it is, in some measure, in the worst of men, nor has it any likeness unto that duty of faith which we treat of, as will immediately appear.
2. There is a farther knowledge of good and evil by the law, and this is also accompanied with a judgment acquitting or condemning; for the law has the same judging power and authority over men that their own consciences have, — namely, the authority of God himself. The law is to sinners as the tree of knowledge of good and evil, — it opens their eyes to see the nature of what they have done; for “by the law is the knowledge of sin,” Rom. iii. 20: and so is the knowledge of duty also; for it is the adequate rule of all duty. There is, I say, a knowledge and conviction of duty and sin communicated unto men by the law, and those far more clear and distinct than what is or can be found in men from the mere light of nature; for it extends to more instances, that being generally lost where it is alone, as unto many important duties and sins; and it declares the nature of every sin and duty far more clearly than natural light of itself can do.
And this knowledge of good and evil by the law may be so improved in the minds of men as to press them unto a performance of all known duties, and an abstinence from all known sins, with a judgment on them all. But yet herein does not consist that approbation of holiness and obedience which faith will produce; for, —