Wherefore, this approbation of duties in things moral is common unto all men. The light whereby it is guided may be variously im- proved, as it was in some of the Gentiles; and it may be stifled in Bome, until it seem to be quite extinguished, until they become like the beasts that perish. And where the discerning power of this light
FAITH OF god's ELECT. 423
remains, yet, througli 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 concerning such things; but yet the love of sin and custom in siuning 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 lasci- viousness, to work all uncleanness with gi'eediness;" 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 hath 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 hath the same judging power and authority over men that their own consciences have, — namely, the authority of God him- self 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 '' b}' 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 fax more clear and distinct than what is or can be found in men from the mere light of nature ; for it ex- tends to more instances, that being generally lost where it is alone, as unto many im2:»ortant duties and sins; and it declareth 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 im- proved 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 doth not consist that appro- bation of holiness and obedience which faith will produce; for, —
(1.) As unto approbation or condemnation of good or evil: that which is by the law is particular, or hath respect unto particular duties and sins, according as occasion doth present them ; and extends not unto the whole law absolutely, and all that is required in it. I do not say it is always partial; there is a legal sincerity that may have respect unto all kno^vn duties and sins, though it be very rare. Hardly shall we find a person merely under the power of the law,
424 EVIDENCES OF THE
who doth not evidence an indulgence unto some sin, and a neglect of some duties: but such a thing there may be; it was in Paul, in his Pharisaism, — he was, " touching the righteousness which is in the law, blameless," Phil. iii. 6. He allowed not himself in any known sin, nor in the neglect of any known duty; nor could others charge him with any defect therein, — he was blameless. But where this is, still this approbation or condemnation is particular, — that is, they do re- spect particular duties and sins as they do occur; there is not a respect in them unto the whole righteousness and holiness of the law, as we shall see. Wherefore, a man may approve of every duty in its season as it is offered unto him, or when at any time he thinks of it by an act of his fixed judgment; and so, on the contrary, as unto sin; and yet come short of that approbation of holiness and righteousness which we inquire after.
(2.) It is not accompanied with a love of the things themselves that are good, as they are so, and a hatred of the contrary; for the persons in whom it is do not, cannot, " delight in the law of God after the inward man," as Rom. vii. 22, so as to approve of it, and all that is contained in it, cleaving to them 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, suited unto their convictions and circumstances; but it is not on the account of its formal nature, as good or evil. Wh'erefore, —