Now therefore thus saith the LORD of hosts; Consider your ways.
~ Haggai 1:5
Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress. Examine me, O LORD, and prove me; try my reins and my heart. I thought on my ways, and turned my feet unto thy testimonies.
~ Psalm 17:3, Psalm 26:2, Psalm 119:59
Let us search and try our ways, and turn again to the LORD.
~ Lamentations 3:40
If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;
~ Colossians 1:23
Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.
~ 1 Peter 5:9
Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
~ 1 Corinthians 9:24
He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
~ John 6:56
But I trust that ye shall know that we are not reprobates. Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.
~ 2 Corinthians 13:6-7
Reprobate silver shall men call them, because the LORD hath rejected them. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.
~ Jeremiah 6:30, Romans 1:28, Titus 1:16, Hebrews 6:8
But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
~ 1 Corinthians 9:27
The Third Evidence of the Faith of God’s Elect, by John Owen. The following is taken from Chapter Three of his work, “Gospel Grounds and Evidences of the Faith of God’s Elect.
“1. The nature of true saving faith in securing the spiritual comfort of believers in this life, is of the highest importance. 2. The way in which true faith evidences itself in the souls and consciences of believers, for their support and comfort, under all their conflicts with sin, and in all their trials and temptations. 3. Faith will evidence itself by a diligent, constant endeavour to keep itself and all grace in due exercise, in all ordinances of divine worship, both private and public. 4. A particular way by which true faith evidences 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 Cor. xiii. 5
The Third Evidence of the Faith of God’s Elect.
Thirdly, Faith will evidence itself by a diligent, constant endeavour to keep itself and all grace in due exercise in all ordinances of divine worship, private and public.
This is the touchstone of faith and spiritual obedience, the most intimate and difficult part of this exercise; where this is not, there is no life in the soul. There are two things whereby men do or may deceive themselves herein: —
1. Abounding in the outward performance of duties or a multiplication of them. Hereby hypocrites have in all ages deceived themselves, Isa. lviii. 2, 3. And it was the covering that the church of Rome provided for their apostasy from the gospel: an endless multiplication of religious duties was that which they trusted to and boasted in. And we may find those daily that pretend a conscience as unto the constant observation of outward duties, and yet will abstain from no sin that comes in the way of their lusts. And men may and do ofttimes abide constantly in them, especially in their families and in public, yea, multiply them beyond the ordinary measure, hoping to countenance themselves in other lusts and neglects thereby.
2. Assistance of gifts in the performance of them; but as this may be where there is not one dram of grace, saving grace, so when rested in, it is a most powerful engine to keep the soul in formality, to ruin all beginning of grace, and to bring an incurable hardness on the whole soul.
Wherever faith is in sincerity, it will constantly labour, endeavour, and strive to fill up all duties of divine worship with the living, real, heart acting of grace; and where it does not so, where this is not attained, it will never suffer the soul to take any rest or satisfaction in such duties, but will cast them away as a defiled garment. He that can pass through such duties without a sensible endeavour for the real exercise of grace in them, and without self-abasement on the performance of them, will hardly find any other clear evidence of saving faith in himself.
There are three evils that have followed the ignorance, or neglect, or weariness of this exercise of faith, which have proved the ruin of multitudes:—
1. This has been the occasion and original of all false worship in the world, with the invention of those superstitious rites and ceremonies wherein it consists. For men having lost the exercise of faith in the ordinances of worship that are of divine institution, they found the whole of it to be useless and burdensome unto them; for without this constant exercise of faith there is no life in it, nor satisfaction to be obtained by it. They must, therefore, have something in it, or accompanying of it, which may entertain their minds, and engage their affections unto it. If this had not been done, it would have been utterly deserted by the most. Hereon were invented forms of prayer in great diversity, with continual diversions and avocations of the mind from what is proposed; because it cannot abide in the pursuit of any thing spiritual without the exercise of faith. This gives it some entertainment by the mere performance, and makes it think there is something where indeed is nothing. Hereunto are added outward ceremonies of vestments, postures, and gestures of veneration, unto the same end. There is no other design in them all but to entertain the mind and affections with some complacency and satisfaction in outward worship, upon the loss or want of that exercise of faith which is the life and soul of it in believers. And as any persons do decay herein, they shall find themselves insensibly sinking down into the use of these lifeless forms, or that exercise of their natural faculties and memory which is not one jot better; yea, by this means, some, from an eminency in spiritual gifts, and the performance of duties by virtue of them, have sunk into an Ave Maria or a Credo, as the best of their devotion.
2. This has caused many to turn aside, to fall off from and forsake the solemn ordinances of divine worship, and to betake themselves unto vain imaginations for relief, in trembling, enthusiastical singing and feigned raptures; from hence have so many forsaken their own mercies to follow after lying vanities. They kept for a while unto the observance of the divine institutions of worship; but not having faith to exercise in them, by which alone they are life and power, they became useless and burdensome unto them: they could find neither sweetness, satisfaction, nor benefit in them. It is not possible that so many in our days, if ever they had tasted of the old wine, should so go after new; — if ever they had experience of that savour, power, and life, which is in the ordinances of divine worship, when acted and enlivened by the exercise of faith, should forsake them for that which is nothing: “They went out from us, but they were not of us; for if they had been of us, they would have continued with us.” “Had they known it, they would not have crucified the Lord of glory.” This, therefore, is the true reason why so many in our days, after they have for a season abode under, and in the observation of, the gospel ordinances of worship, have fallen off from them, — namely, not having faith to exercise in them, nor endeavouring after it, they did really find no life in them, nor benefit by them.
3. Some, on the same ground, fall into profaneness, pretending to take up with a natural religion, without any instituted worship at all. Of this sort of persons we have multitudes in the days wherein we live; having nothing of the light of faith, they can see no form or comeliness in Christ, nor in any thing that belongs unto him. By these means are souls every day precipitated into ruin.
Herein, therefore, I say, true faith will evidence itself in all darknesses and distress whatsoever: it will always endeavour to keep itself, and all other graces, in a due and constant exercise in all duties of worship, private and public. It may sometimes be weakened in its acting and operations, it may be under decays, it may be as a sleep, and that not only as unto particular duties and seasons, but as unto the inward habitual frame of the mind; but where it is true and genuine, it will shake itself out of this dust, cast off the sin that does so easily beset us, and stir up itself, with all might and contention, unto its duty. And there is no more dangerous state for a soul than when it is sinking down into formality, and neglect of the exercise of faith, in a multitude of duties; then is it assuredly ready to die, if it be not dead already.
If we are wise, therefore, we will watch, and take care that we lose not this evidence of faith; it will stand us instead when, it may be, all other things seem to be against us. Some have been relieved by the remembrance of this exercise of faith, when they have been at the door of desperation:— such or such a season they had experience of the work of faith in prayer, has been their relief. An experience hereof is a jewel, which may be of no great use whilst it lies by you locked up in a cabinet, but which you will know the worth of if ever you come to need bread for your lives.
It is, therefore, worthwhile to inquire what we ought to do, or what means we ought to use, that we may keep up faith unto its due exercise in all the parts of divine worship, so as that it may give us a comforting evidence of itself in times of temptation and darkness? And unto this end the ensuing directions may be of use:—
1. Labour to have your hearts always affected with a due sense of the infinite perfections of the divine nature in all our approaches unto him, especially of his sovereign power, holiness, immensity, and omnipresence; and this will produce in us also a sense of infinite distance from him. As this is necessary, from the nature of the things themselves, so the Scripture gives us such descriptions of God as are suited to in generate this frame in us. This is that which Joshua aimed to bring the people unto, when he designed to engage them in the service of God in a due manner, Josh. xxiv. 19–22; and that which the apostle requires in us, Heb. xii. 28, 29. And unto the same end glorious descriptions and appearances of God are multiplied in Scripture. If we fail herein, if we do not on all occasions fill our minds with reverential thoughts of God, his greatness and his holiness, faith has no foundation to stand upon in its exercise in the duties of worship. This is the only inlet into the due exercise of grace: where it is wanting, all holy thoughts and affections are shut out of our minds; and where it is present, it is impossible but that there will be some gracious working of heart in all our duties. If we are empty hereof in our entrance of duties, we shall be sure to be filled with other things, which will be clogs and hindrances unto us; but reverential thoughts of God, in our approaches unto him, will cast out all superfluity of naughtiness, and dissipate all carnal, formal frames, which will vitiate all our duties. Keep your hearts, therefore, under this charge in all your accesses unto God, and it will constantly open a door unto that exercise of faith which we inquire after.
Hereon and herewith we shall be affected with a sense of our infinite distance from him; which is another means to stir up faith unto its due exercise in reverence and godly fear. So Abraham was affected, Gen. xviii. 27. [This is that] which the wise man directs us unto, Eccles. v. 2.
Carnal boldness in the want of these things ruins the souls of men, rendering all their duties of worship unacceptable unto God, and unprofitable unto themselves.
2. Affect your hearts with a due sense of the unsuitableness of our best duties unto his holiness and majesty, and of his infinite condescension in the acceptance of them. Suppose there is in any of our duties the best and the most lively exercise of grace that we can attain unto, the most fervency in prayer, with the most diligent attendance of our minds the most humility and contrite trembling in hearing the word, the most devout affection of our minds in other parts of worship; alas! what is all this to God? how little does it answer his infinite holiness! See Job iv. 18, 19; xv. 15, 16. Our goodness extends not unto him, Ps. xvi. 2. There are no measures, there is no proportion, between the holiness of God and our best duties. There is iniquity in our holy things; they have need of mercy and pardon, of cleansing and justification, by the blood of Christ, no less than our persons: and an infinite condescension it is in God to take any notice of us or them; yea, it is that which we must live in all holy admiration of all our days.
Now if it be thus with our best duties, in our best frames, what an outrage of sloth and negligence is it, if we bring the carcase of duties unto God, for want of stirring up faith unto its due exercise in them! how great is this folly, how unspeakable is the guilt of this negligence! Let us, therefore, keep a sense hereof upon our hearts, that we may always stir up ourselves unto our best in duties of religious worship. For, —
3. A negligence herein, or the want of stirring up faith unto a due exercise in all duties of worship, is the highest affront we can put upon God, arguing a great regardlessness of him. Whilst it is so with us, we have not, we cannot have, a due sense of any of the divine perfections, of the divine nature; we turn God what lies in us into an idol, supposing that he may be put off with the outside and appearance of things. This the apostle cautions us against, Heb. iv. 12, 13, and [is that] which God detests, Isa. xxix. 13; and he pronounces him a deceiver, and cursed, who offers unto him the lame and blind while he has a male in the flock, Mal. i. 14. Yet thus is it with us, in some degree, whenever we are negligent in stirring up faith into its proper exercise in holy duties: that alone renders them the male of the flock; without it they are lame and blind, — a corrupt thing.
It is a sad thing for men to lose their duties, to be at charge and trouble in the multiplication of them, and attendance unto them to no purpose. Oh, how much more sad is it when they are all provocations of God’s glory! when they tend to increase the formality and hardness of their hearts, towards the ruin of their souls!
“Stand in awe,” therefore, “and sin not; commune with your own hearts;” — cease not, until on all occasions you bring them into that exercise of faith wherein you may glorify God as God, and not deal with him as an idol.
4. Unto the same end, keep your souls always deeply affected with a sense of the things about which you are to treat with God in all the duties of his worship. They are referred unto two heads: —
(1.) Those which concern his glory;
(2.) Those which concern our own souls. Without a constant due sense of these things on our hearts, faith will not act itself aright in any of our duties. Without this intimate concern and deep sense, we know not whether we need faith in our prayers, or have an exercise of it; formality will drown all. The best of our prayers is but an expression unto God of what sense we have of these things. If we have none, we pray not at all, whatever we say or do; but when these things dwell in our minds, when we think on them continually, when our hearts cleave unto them, faith will be at work in all our approaches to God. Can you not pray? Charge your hearts with these things, and you will learn so to do.
5. Watch diligently against those things which ye find by experience are apt to obstruct your fervency in duties. Such are indispositions through the flesh, or weariness of the flesh, distracting, foolish imaginations, the occasions of life revolving in our minds, and the like. If such impediments as these be not removed, if they be not watched against, they will influence the mind, and suffocate the exercise of faith therein.
6. Above all, the principal rule herein is, that we would always carefully remember the concernment of Christ in these duties, with respect unto his office. He is the high priest over the house of God; through him, and under his conduct, are we always to draw nigh to God; and his work it is to present the prayers and supplications of the church to God. Now, we have no way to come unto Christ, for his assistance in the discharge of his office on our behalf, but by faith; and in all our duties of holy worship we make a profession of our doing so, — of our coming unto God by him as our high priest. If we endeavour not therein to have faith in exercise, how do we mock, or make a show to him of doing that which indeed we endeavour not to do! There can be no greater contempt of Christ in his office, nor greater undervaluation of his love. But a due consideration hereof, — namely, of the concernment of Christ in all our duties, with respect unto the office which he discharges for us in heaven, — is that which directly leads faith into its proper exercise. For through him, and that in discharge of his office, we believe in God. And when the mind is exercised with due thoughts of him, if there be any thing of true saving faith in the heart, it will act itself unto a blessed experience.
These things may be of use to stir us up, and guide us unto that exercise of faith in all holy duties, an experience whereof abiding in the soul will evidence the truth of it, unto our supportment and comfort in all temptations and distresses.
Some, it may be, will say that their gift in prayer is mean and weak, — that they cannot express themselves with earnestness and fervency; and so know not whether there be any faith in exercise in their prayers or no. I answer, There is nothing at all herein; for grace may be very high where gifts are very low, and that frequently.
And it may be others will complain of the meanness of their gifts on whom they attend in prayer, which is such as they cannot accompany them in the exercise of any grace. I answer, —
1. There is no doubt but that there is a great difference in the spiritual gifts of men in this matter, some being much more effectual unto edification than others.
2. Take care that you are called in providence and duty to join with them whom you intend; that you do not first voluntarily choose that which is unto your disadvantage, and then complain of it.
3. Be their gifts never so mean, if grace in their own hearts be exercised by it, so it may be in ours: where there is no evidence thereof, I confess the case is hard.
4. Let the mind be still fixed on the matter or things uttered in prayer, so as to close with, and act faith about, what is a real object of it, and it will find its proper work in that duty.