Gospel Grounds and Evidences of the Faith of God's Elect Grounds and... · Evidences of the faith of God's Elect The securing of the spiritual comforts of believers in this life is

GospelGroundsandEvidencesofthe

FaithofGod'sElect

byJohnOwen

TableofContents

PrefatoryNote

ToTheReader

EvidencesoftheFaithofGod'sElect

I.Howdoessavingfaithapproveofthisway?onwhataccounts,anduntowhatends?

II.TheSecondEvidenceoftheFaithofGod'sElect

III.TheThirdEvidenceoftheFaithofGod'sElect

IV.TheFourthEvidenceoftheFaithofGod'sElect

Showing

I.Thenatureof truesaving faith insecuringof thespiritualcomfortofbelieversinthislife,isofthehighestimportance.II. The way wherein true faith does evidence itself in the souls andconsciencesofbelievers,unto theirsupportmentandcomfort,underalltheirconflictswithsin,inalltheirtrialsandtemptations.III. Faithwill evidence itself by a diligent, constant endeavour to keepitself and all grace in due exercise, in all ordinances of divineworship,privateandpublic.IV.Apeculiarwaywherebytruefaithwillevidenceitself,bybringingthesoulintoastateofrepentance.

"Examineyourselves,whetheryebeinthefaith;proveyourownselves.Knowyenotyourownselves,howthatJesusChristisinyou,exceptyebereprobates?"-2Cor.13:5

PrefatoryNote

This treatise, entitledGospelGroundsandEvidencesof theFaithofGod'sElect,"wasgiventotheworldin1695.Theremainderofthetitleisscarcelyapplicableasacorrectdesignationoftheleadingdivisionsofthework.andmay,perhaps,havebeenaddedbythosewhohadthechargeofpublishingit.IntheprefacebyIsaacChauncey,thereaderisassuredthatthetreatiseistheproductionofDrOwen.Itbearsinternalevidenceofthefact,andthathewroteit,withaviewtopublication.Whenhewaivestheformal discussion of some topics connected with his subject, on thegroundthathehadattemptedthediscussionofthem"inotherwritings,"it seems a just inference that it had been his intention to publish thetreatise,thoughnoexplanationhastranspiredwhyitwaswithheldfromthepressforaperiodoftwelveyearsafterhisdeath.Thecircumstanceisofsomemoment,asshowingthatthework,thoughposthumous,maybeheld to contain thedeliberateandmatured judgementof theauthoronthequestionofwhichittreats.

His object is not to illustrate the common evidences of genuinereligion,orthegroundsonwhichwemayconcludeamantobesincereinhis religious profession. It is an inquiry rather into the evidences onwhichtheelectofGod,inanyprocessofself-scrutiny,mayascertaintherealityof theirown faith.Ascribing to faithall the importancewhich isdue to itas the instrumental causeof justification, theauthor suspendstheentirequestionof thegenuinenessofconversionupontheexistenceofa fourfolddevelopmentoroperationof thatgraciousprinciple in thehearts of all who may be anxious to discover whether they have beenreallyquickenedandbornofGod.

Afterstatingthenatureofsavingfaith,andafterabriefexhibitionofthegospelasthedivinemethodforthesalvationofsinnersthroughthe

meritsofChrist,heproceedsto"thetrialoffaith,"asthemainobjectofthetreatise.Inthefirstplace,heshowsthatfaith,ifgenuine,includesordenotes implicit approbation of "God's way of saving sinners," inopposition to all schemes of merely human invention for our spiritualdeliverance.This approbationof thedivineplan forour redemption, inwhichheholdsthattheveryessenceandlifeoffaithconsist,isfoundedon the conviction; first, That the salvation revealed in the gospel is inharmony with the perfections and majesty of the divine character;secondly,Thatitissuitedtothoviews,desires,andaspirationsofasoulenlightened by grace; and, thirdly, That it as effectually honours themorallawasifithadbeencompletelyfulfilledinthepersonalobedienceofthesaints.

Secondly,FaithisshowntoimplyanapprobationofthewillofGodinrequiring of us holiness and obedience, to the full measure of theperfectionandspiritualitydemandedofusinthemorallaw.Heappeals,inillustrationoftheobediencerequired,tothelightofnature,andtotheknowledgeofgoodandevilwhichmenenjoythroughthelaw;butprovesthatwithoutthelightofsavingfaiththerecanbenoadequateconceptionof the holiness required by the divinewill, urging an acute distinction,which might rank as a separate contribution to the doctrine ofconscience,andaccordingtowhichitsauthorityindeterminingthemoralcharacterofanactionbynomeansimpliestheloveofwhatisgood,andthe hatred of what is evil. The function of conscience he views isexclusively judicial,andshows that themotivewhichprompts toactionmust spring from other considerations. Two grounds are assigned onwhich faith approves of theholiness requiredof us:--the consistencyofsuchademandwith theperfectionof thedivinenature;and its fitness,when full compliance is yielded with it, to advance us to the utmostperfectionofwhichourownnatureiscapable.

Thirdly, Evidence of genuine faith is also afforded when the mindendeavourstokeepitselfinthedueexerciseofthegraceoffaith,innthepublicandprivateordinancesofdivineworship.IffaithisnotcultivatedintheworshipofGod,alldevotioniscorruptedintotheemptyformsofsuperstition,as in the ritualofPopery;orbecomes themerewildfireoffanaticism,ordegeneratesintotherationalismwhichignoresallworship

institutedbytheauthorityofrevelation.Judiciousdirectionsfollowastothebestmethodofpreservingfaithinvividexercisewhileweareengagedinthevariousactsofdevotion.

Fourthly, The last evidence specified of true faith is the evangelicalrepentance which it produces. Weanedness from the world, the livelyremembranceofsin,abecomingintensityofgodlysorrowonaccountofit, nd other spiritual duties, are described as essential elements in thepenitential feelings and exercises of those who really believe untosalvation.

The treatise indicates an acquaintance with the true philosophy ofhuman nature, thorough knowledge of the world, and of manindividually, as he takes the hue of his character from surroundingobjects and social influences, and that depth ofChristian experience inwhich our author has perhaps been rarely excelled. He shines in theanatomyofhumanmotives;andwhilehegoesdeeplyintothesubjectiveworkings of faith, he is always keenly alive to the objective realities ofevangelicaltruth.TheChristianreaderwillfindthistreatiseanadmirablemanualforself-examination.--Ed.

TotheReader

AsfaithisthefirstvitalactthateverytrueChristianputsForth,andthelifewhichhelivesisbythefaithoftheSonofGod,soit ishisnextandgreat concern to know that he does believe, and that believing he haseternallife;thathisfaithisthefaithofGod'select,andoftheoperationofGod:without some distinct believing knowledge ofwhich he cannot socomfortably assure his heart before God concerning his calling andelection,sofarastocarryhimforthinallthewaysofholiness,indoingandsufferingthewillofGodwithnecessaryresolutionandcheerfulness;thedoingofwhichinarightmanner,accordingtothetenorofthegospel,is no small part of spiritual skill; whereunto two things are highly

requisite: first, That he be well acquainted with the doctrine of Christ,andknowhowtodistinguishthegospelfromthelaw;and,secondly,Thathebeveryconversantwithhisownheart,thatsobycomparinghisfaith,and the fruits thereof,with the saiddoctrineofChrist,hemaycome toseethat,ashehasreceivcdChrist,sohewalksinhim:allhisreasoningsconcerninghimself being takenup from thewordofGod, so thatwhatjudgmenthepassesuponhimselfmaybeajudgmentoffaith,andanswerofagoodconsciencetowardsGod;forallthetrialsoffaithmustatlastberesolved into a judgment of faith, before which is made, the soul stilllaboursunderstaggeringsanduncertainties.

The design of this ensuing treatise is to resolve this great question,whether the faith we profess unto be true or no?--The resolution ofwhich, upon an impartial inquiry, must needs be very grateful andadvantageoustoeveryonethathasbuttastedthattheLordisgracious.Thatthelatereverend,learned,andpiousDrOwenwastheauthorthereneedsbenodoubt;notonlybecausegoodassuranceisgivenbysuchaswere intrusted with his writings, but also in that the style and spiritrunningthroughtheotherofhispracticalwritingsishereverymanifest;and, accordingly, with them is recommended to the serious perusal ofeverydiligentinquirerintothetruthofhisspiritualestateandcondition.

IsaacChauncey

EvidencesofthefaithofGod'sElect

ThesecuringofthespiritualcomfortsofbelieversinthislifeisamatterofthehighestimportanceuntothegloryofGod,andtheirownadvantagebythegospel.ForGodisabundantlywillingthatalltheheirsofpromiseshouldreceivestrongconsolation,andhehasprovidedwaysandmeansforthecommunicationofittothem;andtheirparticipationofitistheirprincipal interest in this world, and is so esteemed by them. But theireffectualrefreshingenjoymentofthesecomfortsisvariouslyopposedby

the power of the remainders of sin, in conjunction with othertemptations.Hence, notwithstanding their right and title unto thembythe gospel, they are ofttimes actually destitute of a gracious sense ofthem,and,consequently,ofthatreliefwhichtheyaresuitedtoaffordinall their duties, trials, and afflictions. Now, the root whereon all realcomfortsdogrow,whencetheyspringandarise,istrueandsavingfaith,--thefaithofGod'select.Whereforetheydoordinarilyanswerunto,andhold proportion with, the evidences which any have of that faith inthemselves;at least, theycannotbemaintainedwithoutsuchevidences.Wherefore, that we may be a little useful unto the establishment orrecoveryof thatconsolationwhichGod is soabundantlywilling thatalltheheirsofpromiseshouldenjoy,Ishallinquire,

What are the principal acts and operations of faith, whereby it willevidenceitstruthandsincerityinthemidstofalltemptationsandstormsthatmaybefallbelieversinthisworld?

And I shall insist on such alone as will bear the severest scrutiny byScriptureandexperience.And,--

Theprincipalgenuineactingofsavingfaithinus,inseparablefromit,yea,essentialtosuchacting,consistsinthe:

choosing,embracing,andapprobationofGod'swayofsavingsinners,bythemediationofJesusChrist,relyingthereon,witharenunciationofallotherwaysandmeanspretendinguntothesameendofsalvation.

Thisisthatwhichwearetoexplainandprove. Savingfaithisour"believingtherecordthatGodhasgivenusofhisSon,"1John5:10,"Andthisistherecord,thatGodhasgiventouseternallife;andthislifeisinhisSon,"verse11.ThisisthetestimonywhichGodgives,thatgreatandsacred truthwhichhehimself bearswitnessunto,--namely, thathehasfreely prepared eternal life for them that believe, or provided a way ofsalvationforthem.AndwhatGodsopreparesheissaidtogive,becauseofthecertaintyofitscommunication.Sogracewaspromisedandgiventotheelect inChristJesusbeforetheworldbegan,2Tim.1:9;Tit.1:2.Andthatissotobecommunicateduntothem,inandbythemediationofhisSonJesusChrist,thatitistheonlywaywherebyGodwillgiveeternallife

untoany;which is thereforewholly inhim,andbyhim tobeobtained,andfromhimtobereceived.Uponouracquiescenceinthistestimony,onour approbation of this way of saving sinners, or our refusal of it, oureternalsafetyorruindoesabsolutelydepend.Anditisreasonablethatitshouldbeso:for,inourreceivingofthistestimonyofGod,we"settoourseal thatGod is true," John 3:33;we ascribe unto him the glory of histruth,andthereinofalltheotherholypropertiesofhisnature,--themosteminentdutywhereofwearecapableinthisworld;andbyarefusalofit,whatliesinus,wemakehimaliar,asinthisplace,1John5:10,whichisvirtuallytorenouncehisbeing.

And the solemnity wherewith this testimony is entered is veryremarkable, verse 7, "There are three that bear record in heaven, theFather, the Word, and the Holy Ghost; and these three are one." Thetrinityofdivinepersons,actingdistinctlyintheunityofthesamedivinenature,dogivethistestimony:andtheydosobythosedistinctoperationswherebytheyact in thiswayandworkofGod'ssavingsinnersbyJesusChrist; which are at large declared in the gospel. And there is addedhereunto a testimony that is immediately applicatory unto the souls ofbelievers,of thissovereigntestimonyof theholyTrinity;andthis is thewitness of grace and all sacred ordinances: "There are three that bearwitnessinearth,thespirit,andthewater,andtheblood:andthesethreeagreeinone,"verse8.Theyarenotatessentiallythesameinoneandthesame nature, as are the Father, Word, and Holy Ghost, yet they allabsolutely agree in the same testimony; and they do it by that especialefficacywhichtheyhaveonthesoulsofbelieverstoassurethemofthistruth.Inthisrecord,sosolemnly,sogloriouslygivenandproposed, lifeand death are set before us. The receiving and embracing of thistestimony,withanapprobationof thewayofsalvationtestifiedunto, isthatworkoffaithwhichsecuresusofeternallife.Onthesetermsthereisreconciliation and agreement made and established between God andmen;withoutwhichmenmustperishforever.

SoourblessedSaviouraffirms,"Thisislifeeternal,thattheymayknowthee"(theFather)"theonlytrueGod,andJesusChristwhomthouhastsent,"John17:3.ToknowtheFatherastheonlytrueGod,toknowhimashehassentJesusChristtobetheonlywayandmeansofthesalvationof

sinners, and to know Jesus Christ as sent by him for that end, is thatgraceanddutywhichinstatesusinarighttoeternallife,andinitiatesusinthepossessionof it:andthis includesthatchoiceandapprobationofthewayofGodforthesavingofsinnerswhereofwespeak.

But these thingsmust bemore distinctly opened:-- 1. The greatfundamental difference in religion is concerning the way and meanswhereby sinners may be saved. From men's different apprehensionshereof arise all otherdifferencesabout religion; and the first thing thatengages men really into any concernment in religion, is an inquiry intheirmindshowsinnersmaybesaved,orwhattheyshalldothemselvestobesaved:"Whatshallwedo?whatshallwedotobesaved?""WhatisthewayofacceptancewithGod?" is that inquirywhichgivesmen theirfirstinitiationintoreligion.SeeActs2:37;16:30;Micah6:6-8.

Thisquestionbeingonceraisedintheconscience,ananswermustbereturneduntoit."Iwillconsider,"saystheprophet,"whatIshallanswerwhen I am reproved,"Hab.2:1.And there is all the reason in theworldthatmen considerwell of a good answer hereunto,withoutwhich theymustperishforever;foriftheycannotanswerthemselveshere,howdothey hope to answer God hereafter? Wherefore, without a sufficientansweralwaysinreadinessuntothisinquiry,nomancanhaveanyhopesofablessedeternity.

Now,therealanswerwhichmenreturnuntothemselvesisaccordingtothe influencewhichtheirmindsareunder fromoneorotherof thetwodivine covenants,--that of works or that of grace. And these twocovenants, taken absolutely, are inconsistent, and give answers in thiscase that are directly contradictory to one another: so the apostledeclares,Rom.10:5-9.Theonesays,"Themanthatdoestheworksofthelawshall livebythem;this istheonlywaywherebyyoumaybesaved:"the other wholly waives this return, and puts it all on faith in ChristJesus.Hence there is great difference and great variety in the answerswhichmenreturntothemselvesonthisinquiry;fortheirconscienceswillneither hear nor speak any thing butwhat complieswith the covenantwhereuntotheydobelong.ThesethingsarereconciledonlyinthebloodofChrist; andhow, the apostle declared,Rom.8:3. The greatest part ofconvinced sinners seem to adhere to the testimony of the covenant of

works; and so perish for ever. Nothing will stand us in stead in thismatter, nothing will save us, "but the answer of a good consciencetowardsGod,bytheresurrectionofJesusChrist,"1Pet.3:21.

2.ThewaythatGodhaspreparedforthesavingofsinnersisafruitandproduct of infinitewisdom, and powerfully efficacious unto its end. Assuchitistobereceived,oritisrejected.Itisnotenoughthatweadmitofthenotionsofitasdeclared,unlesswearesensibleofdivinewisdomandpower in it, so as that itmay be safely trusted unto.Hereon, upon theproposal of it, falls out the eternally distinguishing difference amongmen.SomelookuponitandembraceitasthepowerandwisdomofGod;othersreallyrejectitasathingfoolishandweak,notmeettobetrustedunto.Hereoftheapostlegivesanaccountatlarge,1Cor.1:18-24.Andthisismysteriousinreligion:--thesamedivinetruthisbythesamewayandmeans,atthesametime,proposeduntosundrypersons,allinthesamecondition, under the same circumstances, all equally concerned in thatwhichisproposedtherein:someofthemhereondoreceiveit,embraceit,approve of it, and trust unto it for life and salvation; others despise it,rejectit,valueitnot,trustnotuntoit.TotheoneitisthewisdomofGod,andthepowerofGod;totheother,weaknessandfoolishness:asitmustofnecessitybetheoneortheother,--itisnotcapableofamiddlestateorconsideration. It isnotagoodwayunless itbe theonlyway; it isnotasafe, it is not the best way, if there be any other; for it is eternallyinconsistentwithanyother. It is thewisdomofGod,or it isdownrightfolly. And here, after all our disputes, we must resort unto eternalsovereigngrace,makingadistinctionamongthemuntowhomthegospelis proposed, and the almighty power of actual grace in curing thatunbeliefwhich blinds theminds ofmen, that they can see nothing butfolly and weakness in God's way of the saving of sinners. And thisunbelief works yet in themost of them untowhom this way of God isproposedinthegospel;theyreceiveitnotasaneffectofinfinitewisdom,andaspowerfullyefficaciousuntoitsproperend.Someareprofligateinthe serviceof their lusts, and regard itnot;untowhommaybeappliedthat [saying] of the prophet, "Hear, ye despisers, and wonder, andperish."Someareunderthepowerofdarknessandignorance,soasthattheyapprehendnot,theyunderstandnotthemysteryofit;for"thelightshineth indarkness,andthedarknesscomprehendethitnot."Someare

blindedbySatan,asheisthegodofthisworld,byfillingtheirmindswithprejudice,andtheirheartswiththeloveofpresentthings,thatthelightofthegloriousgospelofChrist,whoistheimageofGod,cannotshineintothem.Somewouldmixwithittheirownworks,ways,andduties,astheybelong unto the first covenant; which are eternally irreconcilable untothiswayofGod,astheapostleteaches,Rom.10:3,4.Herebydoesunbeliefeternallyruinthesoulsofmen.Theydonot,theycannot,approveoftheway of God for saving sinners proposed in the gospel, as an effect ofinfinite wisdom and power, which they may safely trust unto, inoppositionuntoallotherwaysandmeans,pretendingtobeusefuluntothe same end; and this will give us light into the nature and acting ofsavingfaith,whichweinquireafter.

3.ThewholeScripture,andalldivineinstitutionsfromthebeginning,dotestify,ingeneral,thatthiswayofGodforthesavingofsinnersisbycommutation,substitution,atonement,satisfaction,andimputation.Thisis the language of the first promise, and all the sacrifices of the lawfounded thereon; this is the language of the Scripture: "There is awaywhereby sinners may be saved,--a way that God has found out andappointed."Now,itbeingthelawwhereinsinnersareconcerned,theruleofallthingsbetweenGodandthemshouldseemtobebywhattheycando or suffer with respect unto that law. "No," says the Scripture, "itcannotbeso;'forbythedeedsofthelawnomanlivingshallbejustifiedinthesightofGod.'"Ps.143:2;Rom.3:20;Gal.2:16.Neithershallitbebytheir personal answering of the penalty of the law which they havebroken; for they cannot do so, but they must perish eternally: for, "Ifthou, LORD, shouldest mark iniquities, 0 Lord, who shall stand?"Ps.130:3. Theremust therefore be, there is another way, of a differentnatureandkindfromthese,forthesavingofsinners,orthereisnoduerevelationmadeofthemindofGodintheScripture.Butthatthereisso,and what it is, is the main design of it to declare: and this is by thesubstitutionofamediatorinsteadofthesinnersthatshallbesaved,whoshallbothbearthepenaltyofthelawwhichtheyhadincurredandfulfillthatrighteousnesswhichtheycouldnotattainunto.

ThisingeneralisGod'swayofsavingsinners,whethermenlikeitorno:"Forwhatthelawcouldnotdo,inthatitwasweakthroughtheflesh,

God sending his own Son in the likeness of sinful flesh, and for sin,condemned sin in the flesh; that the righteousness of the lawmight befulfilledinus,"Rom.8:3,4.SeealsoHeb.10:5-10."Hemadehimtobesinforus,whoknewnosin;thatwemightbemadetherighteousnessofGodinhim,"2Cor.5:21.

Hereunbeliefhasprevailedwithmany inthis latteragetoreject theglory of God herein; but we have vindicated the truth against themsufficientlyelsewhere.

4.Therearesundrythingspreviouslyrequiredtogiveusaclearviewofthe glory of God in this way of saving sinners: such are, a dueconsideration of the nature of the fall of our first parents, and of ourapostasy fromGod thereby. Imay not stay here to show the nature oraggravations of them; neither can we conceive them aright, much lessexpress them. Ionly say, thatunlesswehavedueapprehensionsof thedreadandterrorofthem,oftheinvasionmadeonthegloryofGod,andtheconfusionbroughtonthecreationbythem,wecanneverdiscernthereasonandgloryofrejectingthewayofpersonalrighteousness,andtheestablishingthiswayofamediatorforthesavingofsinners.AduesenseofourpresentinfinitedistancefromGod,andtheimpossibilitythatthereis in ourselves of making any approaches unto him, is of the sameconsideration; so likewise is that of our utter disability to do any thingthat may answer the law, or the holiness and righteousness of Godtherein,--ofouruniversalunconformityinournatures,hearts,andtheiracting,untothenature,holiness,andwillofGod.Unless,Isay,wehaveasenseofthesethingsinourmindsanduponourconsciences,wecannotbelieve aright, we cannot comprehend the glory of this new way ofsalvation. And whereas mankind has had a general notion, though nodistinctapprehension,ofthesethings,orofsomeofthem,manyamongstthem have apprehended that there is a necessity of some kind ofsatisfactionoratonementtobemade,thatsinnersmaybefreedfromthedispleasureofGod;butwhenGod'swayofitwasproposeduntothem,itwas,andis,generallyrejected,because"thecarnalmindisenmityagainstGod."Butwhenthesethingsarefixedonthesoulbysharpanddurableconvictions,theywillenlightenitwithdueapprehensionsofthegloryandbeautyofGod'swayofsavingsinners.

5.Thisisthegospel,thisistheworkofit,--namely,adivinedeclarationof the way of God for the saving of sinners, through the person,mediation,blood, righteousness, and intercessionofChrist.This is thatwhichitreveals,declares,proposes,andtendersuntosinners,--thereisaway for their salvation.As this is contained in the first promise, so thetruth of every word in the Scripture depends on the supposition of it.Without this, there could be nomore intercourse betweenGod and usthanisbetweenhimanddevils.Again,itdeclaresthatthiswayisnotbythelaworitsworks,--bythefirstcovenant,oritsconditions,--byourowndoingorsuffering;butitisanewway,foundoutinandproceedingfrominfinitewisdom, love, grace, andgoodness,--namely, by the incarnationoftheeternalSonofGod,hissusceptionoftheofficeofamediator,doingand suffering in the discharge of it whatever was needful for thejustification and salvation of sinners, unto his own eternal glory. SeeRom.3:24-27;8:3,4;2Cor.5:19-21,etc.

Moreover,thegospeladds,thattheonlywayofobtaininganinterestinthisblessedcontrivanceofsavingsinnersbythesubstitutionofChrist,asthesuretyofthecovenant,andthereontheimputationofoursinstohim,andofhisrighteousnessuntous,isbyfaithinhim.

Herecomes in that trialof faithwhichwe inquireafter.Thiswayofsaving sinners being proposed, offered, and tendered unto us in thegospel, true and saving faith receives it, approves of it, rests in it,renounces all other hopes and expectations, reposing its wholeconfidencetherein.

For it is not proposed unto us merely as a notion of truth, to beassentedtoordenied,inwhichsenseallbelievethegospelthatarecalledChristians,--theydonot esteem it a fable;but it isproposeduntousasthat which we ought practically to close withal, for ourselves to trustalone unto it for life and salvation. And I shall speak briefly unto twothings:--I.Howdoessavingfaithapproveofthisway?onwhataccounts,anduntowhatends?II.Howitdoesevidenceandmanifestitselfherebyuntothecomfortofbelievers.

PartI.

Howdoessavingfaithapproveofthisway?onwhataccounts,anduntowhatends?

First,Itapprovesofit,asthatwhicheverywaybecomesGodtofindout,togrant,andpropose:sospeakstheapostle,Heb.2:10,"Itbecamehim,inbringingmany sons unto glory, tomake the Captain of their salvationperfectthroughsufferings."ThatbecomesGod,isworthyofhim,istobeowned concerning him, which answers unto his infinite wisdom,goodness,grace,holiness,andrighteousness,andnothingelse.Thisfaithdiscerns,judges,anddeterminesconcerningthisway,--namely,thatitisevery way worthy of God, and answers all the holy properties of hisnature.This iscalled"The lightof theknowledgeof thegloryofGod inthefaceofJesusChrist,"2Cor.4:6.

ThisdiscoveryofthegloryofGodinthiswayismadeuntofaithalone,andbyitaloneit isembraced.Thenotdiscerningof it,andthereonthewant of an acquiescence in it, is that unbelief which ruins the souls ofmen.Thereasonwhymendonotembracethewayofsalvationtenderedinthegospel,isbecausetheydonotseenorunderstandhowfullitisofdivineglory,howitbecomesGod,isworthyofhim,andanswersalltheperfections of his nature.Theirminds are blinded, that the light of thegloriousgospelofChrist,who is the imageofGod,doesnot shineuntothem, 2 Cor.4:4. And so they deal with this way of God as if it wereweaknessandfolly.

Herein consists the essence and life of faith:--It sees, discerns, anddetermines,thatthewayofsalvationofsinnersbyJesusChristproposedin thegospel, is suchasbecomesGodandall hisdivine excellencies tofindout,appoint,andproposeuntous.AndhereindoesitproperlygiveglorytoGod,whichisitspeculiarworkandexcellency,Rom.4:20;hereinitrestsandrefreshesitself.

Inparticular, faithhereinrejoices inthemanifestationoftheinfinitewisdomofGod.AviewofthewisdomofGodactingitselfbyhispowerintheworksofcreation(forinwisdomhemadethemall),isthesolereasonofascribinggloryuntohiminallnaturalworship,wherebyweglorifyhimasGod;andadueapprehensionoftheinfinitewisdomofGodinthenewcreation,inthewayofsavingsinnersbyJesusChrist,isthefoundationofallspiritual,evangelicalascriptionofglorytoGod.

ItwasthedesignofGod,inapeculiarway,tomanifestandglorifyhiswisdom in this work. Christ crucified is the "power of God, and thewisdom of God," 1 Cor.1:24; and "all the treasures of wisdom andknowledgearehidinhim,"Col.2:3.AllthetreasuresofdivinewisdomarelaidupinChrist,andlaidoutabouthim,astobemanifesteduntofaithinand by the gospels He designed herein to make known his "manifoldwisdom,"Eph.3:9,10.

Wherefore, according to our apprehension and admiration of thewisdomofGodintheconstitutionofthiswayofsalvationisourfaith,andnootherwise;wherethatdoesnotappearuntous,whereourmindsarenotaffectedwithit,thereisnofaithatall.

Icannotstayheretoreckonuptheespecialinstancesofdivinewisdomherein. Somewhat I have attempted towards it in otherwritings; and Ishallonlysayatpresent,thatthefoundationofthiswholeworkandway,in the incarnation of the eternal Son ofGod, is so glorious an effect ofinfinite wisdom, as the whole blessed creation will admire to eternity.Thisofitselfbespeaksthiswayandworkdivine.HereinthegloryofGodshinesinthefaceofJesusChrist.ThisisofGodalone;thisisthatwhichbecomeshim;thatwhichnothingbutinfinitewisdomcouldextendunto.WhilstfaithlivesinadueapprehensionofthewisdomofGodinthis,andthewholesuperstructionofthisway,onthisfoundationitissafe.

Goodness, love, grace, andmercy, areotherproperties of thedivinenature,whereinitisgloriouslyamiable."Godislove;"thereisnoneGodbut he. Grace and mercy are among the principal titles which heeverywhereassumestohimself;anditwashisdesigntomanifestthemallto the utmost in this work and way of saving sinners by Christ, as iseverywheredeclaredintheScripture.Andalltheselieopentotheeyeof

faithherein:itseesinfinitegoodness,love,andgrace,inthisway,suchasbecomesGod,suchascanresideinnonebuthim;whichitthereforerestsandrejoicesin,1Pet.1:8.Inadherenceunto,andapprobationof,thiswayofsalvation,asexpressiveoftheseperfectionsofthedivinenature,doesfaithactitselfcontinually.

Whereunbeliefprevails, themindhasnoviewof theglory that is inthisway of salvation, in that it is so becoming of God and all his holyproperties,astheapostledeclares,2Cor.4:4.Andwhereitisso,whateveris pretended, men cannot cordially receive it and embrace it; for theyknownot the reason forwhich it ought tobe soembraced: they seenoformnorcomelinessinChrist,whoisthelifeandcentreofthisway,"nobeauty for which he should be desired," Isa.53:2. Hence, in the firstpreaching of it, it was "unto the Jews a stumbling-block, and unto theGreeksfoolishness;"forbyreasonoftheirunbelieftheycouldnotseeittobe,whatitis,"thepowerofGod,andthewisdomofGod;"andsoitmustbeesteemed,orbeaccountedfolly.

Yea,fromthesameunbeliefitisthatatthisdaytheverynotionofthetruthhereinisrejectedbymany,evenallthosewhoarecalledSocinians,andallthatadhereuntotheminthedisbeliefofsupernaturalmysteries.TheycannotseeasuitablenessinthiswayofsalvationuntothegloryofGod,--as no unbeliever can; and therefore those of them who do notopposedirectlythedoctrineofit,yetdomakenouseofituntoitsproperend.Veryfewofthem,comparatively,whoprofessthetruthofthegospel,haveanexperienceofthepowerofituntotheirownsalvation.

Butheretruefaithstandsinvincibly,--herebyitwillevidenceitstruthand sincerity in the midst of all temptations, and the most dismalconflictsithaswiththem;yea,againsttheperplexingpowerandchargeofsinthencearising.Fromthisstrongholditwillnotbedriven;whilstthesoulcanexercisefaithherein,--namely, insteadilychoosing,embracing,and approving of God's way of saving sinners by Jesus Christ, as thatwherein he will be eternally glorified, because it is suited unto, andanswers all the perfections of, his nature, is that which every waybecomeshim,--itwillhavewherewithtorelieveitselfinallitstrials.Forthis is faith, this is saving faith,whichwillnot failus.That faithwhichworksinthesoulagraciouspersuasionoftheexcellencyofthisway,bya

sightofthegloryofthewisdom,power,grace,love,andgoodnessofGodinit,soastobesatisfiedwithit,asthebest,theonlywayofcominguntoGod,witharenunciationofallotherwaysandmeansuntothatend,willatalltimesevidenceitsnatureandsincerity.

Andthis isthatwhichgivesthesoulrestandsatisfaction,asuntoitsentrance into glory, upon its departure out of this world. It is a greatthing,toapprehendinaduemannerthatapoorsoulthathasbeenguiltyofmanysins,leavingthebody,itmaybe,undergreatpain,distress,andanguish,itmaybebyoutwardviolence,shouldbeimmediatelyadmittedand received into the glorious presence of God, with all the holyattendants of his throne, there to enjoy rest and blessedness forevermore.Butherealsofaithdiscernsandapprovesofthisgreat,ofthisineffable,divineoperation,asthatwhichbecomesthe infinitegreatnessofthatwisdomandgracewhichfirstdesignedit,thegloriousefficacyofthemediation of Christ, and the excellency of the sanctification of theHolySpirit,withoutanyexpectation fromany thing in itself,asacausemeritorious of an admission into this glory. Neither did ever anymanknowwhatitis,ordesireitinaduemanner,wholookedforanydesertofit inhimself, or conceivedanyproportionbetween it andwhathe is orhasdoneinthisworld.Hencesomeofthosewhohavenotthisfaithhaveinvented another state, after men are gone out of this world, to makethemmeetforheaven,whichtheycallpurgatory;foronwhatgroundsaman should expect an entrance into glory, on his departure out of thisworld,theyunderstandnot.

Letthemwhoareexercisedwithtemptationsanddejectionsbringtheirfaithunto this trial; and this is the case, in variousdegrees, ofus all:--First, then, examine strictly by the word whether this be a truedescription of the nature and acting of saving faith. Sundry things aresupposedorassertedinit;as,--1.ThatthewayofsavingsinnersbyJesusChrististheprincipaleffectofdivinewisdom,power,goodness,love,andgrace.2.Thatthedesignofthegospelistomanifest,declare,andtestifythat so it is, and so to make known the glory of God therein. 3. Thatsavingfaithisthatact,duty,andworkofthesoul,wherebywereceivetherecordofGodconcerningthesethings,[and]doascribethegloryofthemalluntohim,asdiscoveringitinthewayoflifeproposeduntous.4.That

hereon itproceedsuntoarenunciationofallotherways,means,hopes,reliefs, in opposition unto this way, or in conjunction with it, as untoacceptancewithGodinlifeandsalvation.Isay,inthefirstplace,examinethese things strictlyby theword; and if theyappear tobe (as theyare)sacred,evangelical,fundamentaltruths,benotmovedfromthem,benotshakeninthem,byanytemptationwhatever.

And,inthenextplace,bringyourfaithtothetrialontheseprinciples:What do you judge concerning God's way of saving sinners by JesusChrist,asproposedinthegospel?Areyousatisfiedinit,thatitissuchasbecomes God, and answers all the glorious attributes of his nature?Wouldyouhaveanyotherwayproposedintheroomofit?Canyou,willyou, commit the eternal welfare of your souls unto the grace andfaithfulnessofGodinthisway,soasthatyouhavenodesiretobesavedanyotherway?Does the glory ofGod in anymeasure shine forthuntoyou in the faceof JesusChrist?Doyou finda secret joy in yourheartsuponthesstisfactionyoutakeintheproposalofthiswayuntoyoubythegospel?Do you, in all your fears and temptations, in all approaches ofdeath, renounce all other reserves and reliefs, and retake your wholeconfidence unto this way alone, and the representation of God madetherein?Herein lies that faith,and itsexercise,whichwillbeananchoruntoyoursoulsinalltheirtrials.

And this is the first andprincipal ground, or reason,whereon faith,divineandsaving,doesaccept,embrace,andapproveofthewayofGod'ssaving sinners by Jesus Christ,--namely, because it is such as doesbecome him, and every way answer unto all the holy properties of hisnature,whicharemanifestedandglorifiedtherein.Andwherefaithdoesapproveofitonthisgroundandreason,itdoesevidenceitselftobetrulyevangelical,untothesupportmentandcomfortoftheminwhomitis.

Secondly,Itdoessoapproveofthiswayasthatwhichit findssuiteduntothewholedesignandallthedesiresofanenlightenedsoul.SowhenourLordJesusChristcomparesthekingdomofGod(whichisthiswayofsalvation)untoatreasureandapreciouspearl,heaffirmsthatthosewhofoundthemhadgreatjoyandthehighestsatisfaction,ashavingattainedthatwhichsuitedtheirdesires,andgaverestuntotheirminds.

Asoulenlightenedwiththeknowledgeofthetruth,andmadesensibleofitsownconditionbyspiritualconviction,hastwopredominantdesiresand aims,whereby it iswholly regulated,--the one is, thatGodmay begloried;andtheother,thatitselfmaybeeternallysaved.Norcanitforegoeitherofthesedesires,noraretheyseparableinanyenlightenedsoul.Itcanneverceaseineitherofthesedesires,andthattothehighestdegree.The whole world cannot dispossess an enlightened mind of either ofthem.Profligatesinnershavenoconcernmentintheformer;no,noryetthosewhoareunderlegalconvictions,iftheyhavewherewithalreceivednospirituallight.Theywouldbesaved;butforthegloryofGodtherein,hemaylooktothathimself,--theyarenotconcernedinit:forthatwhichtheymeanby salvation is nothing but a freedom fromexternalmisery.This they would have, whether God be [glorified] or no; of what issalvationtrulytheyhavenodesire.

ButthefirstbeamofspirituallightandgraceinstatesanindefatigabledesireofthegloryofGodinthemindsandsoulsoftheminwhomitis.Without this the soulknowsnothow todesire itsownsalvation. Imaysay,itwouldnotbesavedinawaywhereinGodshouldnotbeglorified;forwithoutthat,whateveritsstateshouldbe,itwouldnotbethatwhichwe call salvation.The exaltationof the glory ofGodbelongs essentiallythereunto;itconsistsinthebeholdingandenjoymentofthatglory.Thisdesire, therefore, is immovably fixed in the mind and soul of everyenlightenedperson;hecanadmitofnoproposalofeternalthingsthatisinconsistentwithit.

But,moreover,ineverysuchpersonthereisarulingdesireofhisownsalvation. It is natural unto him, as a creaturemade for eternity; it isinseparable fromhim, as he is a convinced sinner. And the clearer thelightofanyoneisinthenatureofthissalvation,themoreisthisdesireheightenedandconfirmedinhim.

Here,then,liestheinquiry,--namely,howthesetwoprevalentdesiresmaybereconciledandsatisfiedinthesamemind?For,aswearesinners,thereseemstobeaninconsistencybetweenthem.ThegloryofGod,inhisjusticeandholiness,requiresthatsinnersshoulddieandperisheternally.Sospeaksthelaw;thisisthelanguageofconscience,andthevoiceofallour fears:wherefore, for a sinner to desire, in the first place, thatGod

maybeglorifiedistodesirethathimselfmaybedamned.

Whichofthesedesiresshall thesinnercleaveunto?Untowhetherofthem shall he give the preeminence? Shall he cast off all hopes anddesires of his own salvation, and be content to perish forever? This hecannotdo;Goddoesnotrequireitofhim,--hehasgivenhimthecontraryinchargewhilsthe is in thisworld.Shallhe, then,desire thatGodmaypart with and lose his glory, so as that, one way or other, he may besaved?Bringhimself unto anunconcernmentwhatbecomesof it?Thiscanbenomoreinanenlightenedmindthanitcanceasetodesireitsownsalvation.Buthowtoreconcilethesethingsinhimselfasinnerfindsnot.

Here,therefore,thegloryofthiswayrepresentsitselfuntothefaithofeverybeliever.Itnotonlybringsthesedesiresintoaperfectconsistencyandharmony,butmakesthemtoincreaseandpromoteoneanother.ThedesireofGod's glory increases thedesireof ourown salvation; and thedesireofourownsalvationenlargesandinflamesthedesireofglorifyingGod therein and thereby. These things are brought into a perfectconsistency andmutual subserviency in the blood of Christ,Rom.3:24-26; for thisway is thatwhichGodhas foundout, in infinitewisdom,toglorifyhimselfinthesalvationofsinners.ThereisnotanythingwhereinthegloryofGoddoesormayconsist,butinthiswayisreconciledunto,andconsistentwith, thesalvationof thechiefestof sinners.There isnopropertyofhisnaturebutisgloriouslyexaltedinandbyit.Ananswerisgiveninituntoalltheobjectionsofthelawagainsttheconsistencyoftheglory of God and the salvation of sinners. It pleads his truth in histhreatening,inthesanctionofthelaw,withthecurseannexed;--itpleadshisrighteousness,holiness,andseverity,allengagedtodestroysinners;--itpleads the instanceofGod'sdealingwith theangels that sinned, andcallsinthewitnessofconsciencetotestifythetruthofallitsallegations:but there isa full andsatisfactoryanswergivenunto thiswholepleaofthelawinthiswayofsalvation.Goddeclaresinit,andbyit,howhehasprovidedforthesatisfactionofallthesethings,andtheexaltationofhisgloryinthem;asweshallseeimmediately.

Heretruefaithwillfixitself inall itsdistresses."Whatever,"saysthesoul,"bemystateandcondition,whateverbemyfearsandperplexities,whateveroppositionsImeetwithal,yetIseeinJesusChrist,intheglass

ofthegospel,thatthereisnoinconsistencybetweenthegloryofGodandmysalvation.Thatotherwiseinsuperabledifficultylaidbythelawinthewayofmy life andcomfort, isutterly removed."Whilst faithkeeps thisholdinthesoul,withaconstantapprobationofthiswayofsalvationbyChrist,as thatwhichgives [such]aconsistencyuntoboth itsgoverningdesires,thatitshallnotneedforegoeitherofthem,--soastobecontentedto be damned that God may be glorified, as some have spoken, or todesiresalvationwithoutadueregarduntothegloryofGod,--itwillbeananchor to stay the soul in all its storms and distresses. Some benefitwhichwillcertainlyensuehereonwemaybrieflymention.

1.The soulwill beherebypreserved from ruiningdespair, in all thedistresses that may befall it. Despair is nothing but a prevalentapprehensionof[the]mindthat thegloryofGodandaman'ssalvationare inconsistent;--thatGodcannotbe just, true,holy,orrighteous, ifheinwhomthatapprehensionismaybesaved.Suchapersondoesconcludethat his salvation is impossible, because, one way or other, it isinconsistent with the glory of God; for nothing else can render itimpossible. Hence arises in the mind an utter dislike of God, withrevengeful thoughts against him for being what he is. This cuts off allendeavoursofreconciliation,yea,begetsanabhorrenceofallthemeansof it, as thosewhichareweak, foolish,and insufficient.SuchareChristand his cross unto men under such apprehensions; they judge themunabletoreconcilethegloryofGodandtheirsalvation.Thenisasoulinanopenentrance intohell.Fromthiscursed frameandruin thesoul issafely preserved by faith's maintaining in the mind and heart a duepersuasionof theconsistencyandharmony that isbetween thegloryofGod and its own salvation. Whilst this persuasion is prevalent in it,although it cannot attain any comfortable assurance of an especialinterest in it,yet it cannotbut love,honour,value,andcleaveunto thisway, adoring the wisdom and grace of God in it; which is an act andevidenceofsavingfaith.SeePs.130:3,4.Yea,--

2.Itwillpreservethesoulfromheartlessdespondencies.Manyintheirtemptations,darknesses,fears,surprisalsbysin,althoughtheyfall[not]into ruiningdesperation, yet they fallunder suchdesponding fearsandvarious discouragements, as keep them off from a vigorous endeavour

afterarecovery:andhereon, forwantof thedueexerciseofgrace, theygrowweaker and darker every day, and are in danger to pine away intheirsins.ButwherefaithkeepsthesoulconstantuntotheapprobationofGod'swayofsavingsinners,as thatwhereinthegloryofGodand itsownsalvationarenotonlyfullyreconciledbutmadeinseparable, itwillstirupallgracesuntoadueexercise,andthediligentperformanceofallduties,wherebyitmayobtainarefreshingsenseofapersonalinterestinit.

3.ItwillkeeptheheartfullofkindnesstowardsGod;whenceloveandgracioushopewill spring. It is impossible but that a soul overwhelmedwith a sense of sin, and thereon filledwith self-condemnation, but if ithasaviewoftheconsistencyofthegloryofGodwithitsdeliveranceandsalvation, through a free contrivance of infinite wisdom and grace, itmusthavesuchkindnessforhim,suchgraciousthoughtsofhim,aswillbeget and kindle in it both love and hope, as Mic.7:18-20; Ps.85:8; 1Tim.1:15.

4.AsteadycontinuanceintheapprobationofGod'swayofsalvation,on the reasonmentioned,will lead themind into that exercise of faithwhichbothdeclaresitsnatureandisthespringofallthesavingbenefitswhich we receive by it. Now, this is such a spiritual light into, anddiscovery of, the revelation and declaration made in the gospel of thewisdom,love,grace,andmercyofGodinChristJesus,andthewayofthecommunicationoftheeffectofthemuntosinnersbyhim,asthatthesoulfinds them suited unto and able for the pardon of its own sins, itsrighteousness and salvation; so as that it places its whole trust andconfidencefortheseendstherein.

Thisbeingtheverylifeoffaith,thatactandexerciseofitwherebyweare justifiedandsaved,andwhereby itevidences its truthandsincerityagainst all temptations, I shall insist a little on the explanation of thedescriptionof itnowgiven.Andtherearethreethingsinit,orrequireduntoit:--(1.)Aspirituallightinto,anddiscoveryof,therevelationanddeclarationmadeinthegospelofthewisdom,love,grace,andmercyofGodinChristJesus.Itisnotamereassentuntothetruthoftherevelationorauthorityoftherevealer;--this, indeed,issupposedandincludedinit;butitadds

thereunto a spiritual discerning, perception, and understanding of thethings themselves revealed and declared; without which, a bare assentunto the truth of the revelation is of no advantage. This is called "ThelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist,"2Cor.4:6; the increasewhereof in all believers the apostledoes earnestlypray for, Eph.1:15-20. So we discern spiritual things in a spiritualmanner; and hence arises "the full assurance of understanding, to theacknowledgmentofthemysteryofGod,andoftheFather,andofChrist,"Col.2:2;oraspiritualsenseofthepower,glory,andbeautyofthethingscontainedinthismystery:sotoknowChristastoknow"thepowerofhisresurrection,andthefellowshipofhissufferings,"Phil.3:10.

Faithaffects themindwithan ineffablesense, taste,experience,andacknowledgmentofthegreatness,theglory,thepower,thebeautyofthethings revealed and proposed in thisway of salvation. The soul in it isenabled to see andunderstand that all the things belongingunto it aresuch as become God, his wisdom, goodness, and love; as was beforedeclared. And a spiritual light enabling hereunto is of the essence ofsavingfaith;unlessthisbeinus,wedonot,wecannot,giveglorytoGodin any assent unto the truth. And faith is that grace which God hasprepared,fitted,andsuited,togiveuntohimtheglorythatishisdueintheworkofourredemptionandsalvation.

(2.)UponthisspirituallightintothisrevelationofGodandhisglory,inthiswayofsavingsinners,themindbyfaithfindsandseesthatallthingsinitaresuiteduntoitsownjustificationandsalvationinparticular,andthat thepowerofGod is in themtomakethemeffectualunto thatend.This is thatactandworkof faithwhereonthewholeblessedeventdoesdepend.Itwillnotavailamantoseeallsortsofviandsandprovisions,iftheybenoway suiteduntohis appetite,normeet forhisnourishment;nor will it be unto a man's spiritual advantage to take a view of theexcellenciesofthegospel,unlesshefindthemsuiteduntohiscondition.Andthisisthehardesttaskandworkthatfaithhastogothroughwith.

Faith is not an especial assurance of aman's own justification andsalvationbyChrist;thatitwillproduce,butnotuntilanothersteportwoinitsprogressbeover:butfaithisasatisfactorypersuasionthatthewayofGodproposedinthegospelisfitted,suited,andabletosavethesoulin

particular that does believe,--not only that it is a blessed way to savesinnersingeneral,butthatitissuchawaytosavehiminparticular.Soisthismatterstatedbytheapostle,1Tim.1:15,"Thisisafaithfulsaying,andworthyofall acceptation,"orapprobation, "thatChristJesuscame intotheworldtosavesinners,ofwhomIamchief."Hisfaithdoesnotabidehere,norconfineitselfuntothis,thatChristJesuscameintotheworldtosavesinners,thatthisistheholyandblessedwayofGodforthesalvationofsinnersingeneral;butheputsinforhisownparticularinterestinthatway:"ItisGod'sway,fitted,andsuited,andabletosaveme,whoamthechiefestofsinners."

And this, aswas said, is the greatest and themost difficultwork offaith;forwesuppose,concerningthepersonwhoistobelieve,--[1.]Thatheisreallyandeffectuallyconvincedofthesinof[our]nature,ofourapostasy fromGodtherein, the lossofhis image,and thedirefuleffects that ensue thereon. [2.] That he has due apprehensions of theholinessandseverityofGod,ofthesanctionandcurseofthelaw,witharightunderstandingofthenatureofsinanditsdemerit.[3.]Thathehaveafullconvictionofhisownactualsins,withalltheiraggravations,fromtheirgreatness,theirnumber,andallsortsofcircumstances.[4.]Thathehas a sense of the guilt of secret or unknown sins, which have beenmultipliedbythatcontinualpronenessuntosinwhichhe findsworkingin him. [5.] That he seriously consider what it is to appear before thejudgment-seat of God, to receive a sentence for eternity, with all otherthingsofthelikenature,inseparablefromhimasasinner.

Whenitisreallythuswithanyman,heshallfinditthehardestthingintheworld,andcloggedwiththemostdifficulties,forhimtobelievethatthewayof salvationproposeduntohim is suited, fitted, andeverywayable to save him in particular,--to apprehend it such as none of hisobjections can rise up against, or stand before. But this is that, in thesecondplace,thatthefaithofGod'selectwilldo:itwillenablethesoultodiscernandsatisfyitselfthatthereisinthiswayofGodeverythingthatisneedful unto its own salvation. And this it will do on a spiritualunderstanding and due consideration of,--[1.] The infiniteness of thatwisdom,love,grace,andmercy,whichistheoriginalorsovereigncauseofthewholeway,withtheampledeclarationandconfirmationmadeof

theminthegospel. [2.]Oftheunspeakablygloriouswayandmeansforthe procuring and communicating unto us of all the effects of thatwisdom,grace,andmercy,--namely,theincarnationandmediationoftheSonofGod, inhisoblationandintercession.[3.]Ofthegreatmultitudeand variety of precious promises, engaging the truth, faithfulness, andpower of God, for the communication of righteousness and salvationfrom those springs, by that means. I say, on the just consideration ofthese things, with all other encouragements wherewith they areaccompanied,thesoulconcludesbyfaiththatthereissalvationforitselfinparticular,tobeattainedinthatway.

(3.) The last act of faith, in the order of nature, is the soul'sacquiescencein,andtrustunto,thiswayofsalvationforitselfanditsowneternal condition, with a renunciation of all other ways andmeans forthat end. And because Jesus Christ, in his person, mediation, andrighteousness,isthelifeandcentreofthisway,asheinwhomaloneGodwillglorifyhiswisdom,love,grace,andmercy,--ashewhohaspurchased,procured,andwroughtall this salvation forus,--whoserighteousness isimputed unto us for our justification, and who in the discharge of hisofficedoesactuallybestow ituponus,--he is theproperand immediateobjectoffaith,inthisactoftrustandaffiance.ThisisthatwhichiscalledintheScripturebelievinginChrist,--namely,thetrustinguntohimalonefor life and salvation, as the whole of divine wisdom and grace isadministered by him unto these ends. For this we come unto him, wereceivehim,webelieve inhim,we trusthim,weabide inhim;withallthoseotherwayswherebyourfaithinhimisexpressed.

Andthisisthesecondgroundorreasonwhereonfaithdoesclosewith,embrace, and approve of God's way of saving sinners; whereby it willevidenceitself,untothecomfortoftheminwhomitis,inthemidstofalltheirtrialsandtemptations.

Thirdly,Faithapprovesofthisway,asthatwhichmakesthegloryofGod, in the giving and the sanction of the law, to be as eminentlyconspicuousasifithadbeenperfectlyfulfilledbyeveryoneofusinourownpersons.ThelawwasajustrepresentationoftherighteousnessandholinessofGod;andtheendforwhichitwasgivenwas,thatitmightbethemeansand instrumentof theeternalexaltationofhisglory in these

holypropertiesofhisnature.LetnomanimaginethatGodhaslaidasidethis law,asathingofnomoreuse;orthathewillbearadiminutionofthatglory,oranypartofit,whichhedesignedinthegivingofit.Heavenandearthshallpassaway,butno jotor littleof the lawshalldoso.Nobelievercandesire,orbepleasedwith,hisownsalvation,unlessthegloryofGoddesignedbythelawbesecured.HecannotdesirethatGodshouldforegoanypartofhisglorythathemightbesaved.Yea,thisisthatontheaccount whereof he principally rejoices in his own salvation,--namely,that it is thatwhereinGodwill beabsolutely,universally, andeternallyglorified.

Now,inthiswayofsavingsinnersbyJesusChrist,bymercy,pardon,and the righteousness of another (of allwhich the lawknowsnothing),faithdoesseeandunderstandhowallthatglorywhichGoddesignedinthe giving of the law is eternally secured and preserved entire,withouteclipse or diminution. Thewaywhereby this is done is declared in thegospel.SeeRom.3:24-26l8:2-4;10:3,4.Herebyfaithisenabledtoanswerall the challenges and charges of the law, with all its pleas for thevindicationofdivinejustice,truthandholiness;ithasthattoofferwhichgives it theutmostsatisfaction inall itspleas forGod:so is thisanswermanaged,Rom.8:32-34.

AndthisisthefirstwaywherebythefaithofGod'selectdoesevidenceitselfinthemindsandconsciencesofthemthatdobelieve,inthemidstofall their contestswith sin, their trialsand temptations, to their reliefandcomfort,--namely,theclosingwith,andapprobationof,God'swayofsaving sinnersbyJesusChrist,on thegroundsand reasonswhichhavebeendeclared.

PartII.

ThesecondevidenceofthefaithofGod's

elect

Thesecondwaywherebytruefaithdoesevidenceitselfinthesoulsandconsciences of believers, unto their supportment and comfort under alltheirconflictswithsin,inalltheirtrialsandtemptations,isbyaconstantapprobation of the revelation of the will of God in the Scriptureconcerning our holiness, and the obedience unto himself which herequires of us. This faith will never forego, whatever trials it mayundergo,whateverdarknessthemindmayfallinto;thisitwillabidebyinallextremities.Andthatitmayappeartobeapeculiareffectorworkofsavingfaith,somethingsaretobepremisedandconsidered:--1. There is in all men by nature a light enabling them to judge of thedifference that is between what is morally good and what is evil,especially in thingsofmore thanordinary importance.This light isnotattainedoracquiredbyus;wearenottaught it,wedonot learnit: it isbornwithus,andinseparablefromus; itprevents[existspreviouslyto]considerationandreflection,workingnaturally,andinasortnecessarily,inthefirstactingofoursouls.

Andthediscerningpowerofthislight,astothemoralnatureofmen'sactions, is accompanied inseparably with a judgment that they makeconcerningthemselvesasuntowhattheydooftheonekindorother,andthat with respect unto the superior judgment of God about the samethings.ThistheapostleexpresslyascribesuntotheGentiles,whohadnotthelaw,Rom.2:14,15:"TheGentiles,whichhavenotthelaw,dobynaturethethingscontainedinthelaw,these,havingnotthelaw,arealawuntothemselves:whichshowtheworkofthelawwrittenintheirhearts,theirconsciences also bearing witness, and their thoughts the meanwhileaccusingorelseexcusingoneanother."Thisisamostexactdescriptionofanaturalconscience, inboththepowersof it; itdiscernsthatgoodandevil which is commanded and forbidden in the law, and it passes anacquittingorcondemningjudgmentandsentence,accordingtowhatmenhavedone.

Wherefore,thisapprobationofdutiesinthingsmoraliscommonuntoallmen.Thelightwherebyit isguidedmaybevariouslyimproved,asitwasinsomeoftheGentiles;anditmaybestifledinsome,untilitseemto

bequiteextinguished,untiltheybecomelikethebeaststhatperish.Andwherethediscerningpowerofthislightremains,yet,throughacontinualpracticeofsinandobduracytherein,thejudgingpowerofitasuntoallitsefficacy may be lost: so the apostle declares concerning them who arejudiciallyhardenedandgivenupuntosin,Rom.1:32,"These,knowingthejudgment of God, that they which commit such things are worthy ofdeath, not only do the same, but havepleasure in them that do them."Theystilldiscernwhatisevilandsinful,andknowwhatisthejudgmentof God conceding such things; but yet the love of sin and custom insinningdosofarprevailinthem,astocontemnboththeirownlightandGod'sjudgment,soastodelightinwhatiscontraryuntothem.Thesetheapostle describes, Eph.4:19, "Being past feeling" (all sense ofconvictions), "they have given themselves over unto lasciviousness, toworkalluncleannesswithgreediness;"suchastheworldisfilledwithalatthisday.

Thisisnotthatapprobationofobediencewhichweinquireafter;itis,insomemeasure, intheworstofmen,norhas itanylikenessuntothatdutyoffaithwhichwetreatof,aswillimmediatelyappear.

2.Thereisafartherknowledgeofgoodandevilbythelaw,andthisisalsoaccompaniedwithajudgmentacquittingorcondemning;forthelawhas the same judging power and authority over men that their ownconsciences have,--namely, the authority of God himself. The law is tosinnersasthetreeofknowledgeofgoodandevil,--itopenstheireyestoseethenatureofwhattheyhavedone;for"bythelawistheknowledgeofsin," Rom.3:20: and so is the knowledge of duty also; for it is theadequateruleofallduty.There is, Isay,aknowledgeandconvictionofduty and sin communicated untomen by the law, and those far moreclearanddistinctthanwhatisorcanbefoundinmenfromthemerelightofnature;foritextendstomoreinstances,thatbeinggenerallylostwhereit is alone,asuntomany importantdutiesandsins; and itdeclares thenatureofeverysinandduty farmoreclearly thannatural lightof itselfcando.

Andthisknowledgeofgoodandevilbythelawmaybesoimprovedinthe minds of men as to press them unto a performance of all knownduties,andanabstinencefromallknownsins,withajudgmentonthem

all. But yet herein does not consist that approbation of holiness andobediencewhichfaithwillproduce;for,--(1.)Asuntoapprobationorcondemnationofgoodorevil: thatwhich isby the law is particular, or has respect unto particular duties and sins,accordingasoccasiondoespresentthem;andextendsnotuntothewholelaw absolutely, and all that is required in it. I do not say it is alwayspartial; there is a legal sincerity thatmay have respect unto all knownduties and sins, though it be very rare. Hardly shall we find a personmerelyunderthepowerofthelaw,whodoesnotevidenceanindulgenceuntosomesin,andaneglectofsomeduties:butsuchathingtheremaybe;itwasinPaul,inhispharisaism,--hewas,"touchingtherighteousnesswhich is in the law,blameless,"Phil.3:6.Heallowednothimself inanyknownsin,norintheneglectofanyknownduty;norcouldotherschargehimwith any defect therein,--hewas blameless. Butwhere this is, stillthisapprobationorcondemnationisparticular,--that is, theydorespectparticulardutiesandsinsastheydooccur;thereisnotarespectinthemunto the whole righteousness and holiness of the law, as we shall see.Wherefore,amanmayapproveofeverydutyinitsseasonasitisofferedunto him, or when at any time he thinks of it by an act of his fixedjudgment;andso,onthecontrary,asuntosin;andyetcomeshortofthatapprobationofholinessandrighteousnesswhichweinquireafter.

(2.)Itisnotaccompaniedwithaloveofthethingsthemselvesthataregood, as they are so, and a hatred of the contrary; for the persons inwhom it is do not, cannot, "delight in the law of God after the inwardman,"asRom.7:22,soastoapproveofit,andallthatiscontainedinit,cleavingtothemwithloveanddelight.Theymayhavealoveforthisorthatduty,andahatredofthecontrary,butitisonvariousconsiderations,suited unto their convictions and circumstances; but it is not on theaccountofitsformalnature,asgoodorevil.Wherefore,--(3.) No man, without the light of saving faith, can constantly anduniversally approve of the revelation of the will of God, as unto ourholinessandobedience.

Tomakethisevident,whichisthefoundationofourpresentdiscoveryoftheactingofsavingfaith,wemustconsider,--[1.]Whatitisthatistobeapproved.[2.]Whatthisapprobationis,orwhereinitdoesconsist:--

[1.]ThatwhichistobeapprovedistheholinessandobediencewhichGodrequiresinus,ournatures,andactions,andacceptsfromus,oracceptsinups.Itisnotparticulardutiesastheyoccuruntous,takenaloneandbythemselves,buttheuniversalcorrespondenceofournaturesandactionsunto the will of God. The Scripture gives us various descriptions of it,because of the variety of graces and gracious operations which concurtherein. We may here mention some of its principal concerns, havinghandledthenatureofitatlargeelsewhere;foritmayheconsidered,--1st.As unto its foundation, spring, and causes: and this is the universalrenovationofournaturesintotheimageofGod,Eph.4:24;orthechangeof our whole souls, in all their faculties and powers, into his likeness,wherebywebecomenewcreatures,ortheworkmanshipofGodcreatedinChrist Jesus unto good works, 2 Cor.5:17, Eph.2:10; wherein we areoriginally and formally sanctified throughout, in our "whole spirit, andsoul, andbody," 1Thess.5:23. It is thewhole lawofGodwritten inourhearts, transforming them into the image of the divine holiness,represented therein. And this, next unto the blood of Christ and hisrighteousness,istheprincipalspringofpeace,rest,andcomplacency,inand unto the souls of believers: it is their joy and satisfaction to findthemselvesrestoreduntoalikenessandconformityuntoGod,asweshallseefartherimmediately.Andwherethereisnotsomegracioussenseandexperience hereof, there is nothing but disorder and confusion in thesoul; nothing can give it a sweet composure, a satisfaction in itself, acomplacencywithwhatitis,butaspiritualsenseofthisrenovationoftheimageofGodinit.

2dly.Itmaybeconsideredasuntoitspermanentprincipleinthemindand affections; and this, because of its near relation unto Christ, itsconjunctionwithhim,andderivationfromhim,issometimessaidtobeChristhimself.Hencewe live, yetnot somuchweasChrist lives inus,Gal.2:20;for"withouthimwecandonothing,"John15:5;for"heisourlife," Col.3:4. As it resides in believers, it is a permanent principle ofspiritual life, light, love,andpower,acting inthewholesoulandall thefacultiesofthemind,enablingthemtocleaveuntoGodwithpurposeofheart,andtoliveuntohiminalltheactsanddutiesofspirituallife:thisisthatwherebytheHolyGhostis"inthemawellofwater,springingupintoeverlastinglife,"John4:14.It isthespiritthatisbornoftheSpirit; it is

thedivinenature,whereofwearemadepartakersbythepromises;itisaprinciple of victorious faith and love, with all graces any way requisiteunto duties of holy obedience; as to the matter or manner of theirperformance,enabling thesouluntoall theactsof the lifeofGod,withdelight,joy,andcomplacency.

Thisit isinitsnature.However,asuntodegreesofitsoperationandmanifestation, it may be very low and weak in some true believers, atleast for a season;but there arenonewhoare really so, but there is inthemaspirituallyvitalprincipleofobedience,oroflivinguntoGod,thatisparticipantofthenatureofthatwhichwehavedescribed;andifitbeattendedunto,itwillevidenceitselfinitspowerandoperationsuntothegraciousrefreshmentandsatisfactionofthesoulwhereinitis.Andtherearefewwhoaresodestituteofthoseevidencesbutthattheyareabletosay, "Whereas Iwas blind, now I see, though I knownot howmy eyeswereopened;whereasIwasdead,Ifindmotionsofanewlifeinme,inbreathing after grace, in hungering and thirsting after righteousness,thoughIknownothowIwasquickened."

3dly. Itmay be considered as unto its disposition, inclinations, andmotions.Thesearethefirstactingofavitalprinciple;asthefirstactingofsin are called "the motions of sin" working in our members, Rom.7:5.Suchmotionsand inclinationsuntoobediencedowork in themindsofbelievers,fromthisprincipleofholiness;itproducesinthemaconstant,invariabledispositionuntoalldutiesofthelifeofGod.Itisanewnature,and a nature cannot bewithout suitable inclinations andmotions; andthisnewspiritualdispositionconsistsinaconstantcomplacencyofmindinthatwhichisgoodandaccordingtothewillofGod,inanadherencebylove unto it, in a readiness and fixedness of mind with respect untoparticular duties. In brief, it is thatwhichDavid describes in the 119thPsalmthroughout,andthatwhichisfigurativelyforetoldconcerningtheefficacy of the grace of the gospel in changing the natures anddispositionsofthosethatarepartakersofit,Isa.11:6-8.

This every believermay ordinarily find inhimself; for although thisdisposition may be variously weakened, opposed, interrupted byindwellingsin,andthepoweroftemptation;thoughitmaybeimpairedbyaneglectofthestirringupandexerciseoftheprincipleofspirituallife,

inallrequisitegraces,onalloccasions;yetitwillstillbeworkinginthem,andwillfillthemindwithaconstantdisplicencywithitself,whenitisnotobserved, followed, improved. No believer shall ever have peace in hisownmind,whohasnotsomeexperienceofauniversaldispositionuntoallholinessandgodlinessinhismindandsoul:hereinconsiststhatloveofthelaw,ofwhichitissaidthoseinwhomitishave"greatpeace,andnothingshalloffendthem,"Ps.119:165;itisthatwhereintheirsoulsfindmuchcomplacency.

4thly.Itmaybeconsideredwithrespectuntoalltheacts,duties,andworks,internalandexternal,whereinouractualobediencedoesconsist.Being, on the principlesmentioned,made free from sin, and becomingthe servants of God, believers herein have their "fruit unto holiness,"whereof "the end is everlasting life,"Rom.6:22. This I neednot stay todescribe. Sincerity in every duty, and universalitywith respect unto allduties,arethepropertiesofit.

"This is thewill of God, even your sanctification," 1 Thess.4:3; that"holiness, without which no man shall see the Lord," Heb.12:14; "thatgood,andacceptable,andperfectwillofCod"whichwearetoapprove,Rom.12:2.

[2.]Ournextinquiryis,whatisthatapprobationofthiswayofholinesswhichwe place as an evidence of saving faith? And I say, it is such asarises from experience, and is accompanied with choice, delight, andacquiescence;itistheactingofthesoulinadelightfuladherenceuntothewholewillofGod;itisaresolvedjudgmentofthebeautyandexcellencyofthatholinessandobediencewhichthegospelrevealsandrequires,andthatonthegroundswhichshallbeimmediatelydeclared,andthenaturethereofthereinmorefullyopened.

This approbation cannot be in any unregenerate person,who is notundertheconductofsavingfaith,whoisdestituteofthelightofit.Sotheapostleassuresus,Rom.8:7,"ThecarnalmindisenmityagainstGod:foritisnotsubjecttothelawofGod,neitherindeedcanbe."Whateverworkitmayhavewroughtinit,oruponit,yet,whilstitiscarnalorunrenewed,ithasaradicalenmityuntothe lawofGod;which is the frameofheartwhichstandsindirectoppositionuntothisapprobation.Itmaythinkwell

ofthisorthatduty,fromitsconvictionsandotherconsiderations,andsoattenduntotheirperformance;butthelawitself,intheuniversalholinesswhichitrequires,itdoesutterlydislike:thoseinwhomitisare"alienatedfrom the life of God through the ignorance that is in them," Eph.4:18.ThislifeofGodisthatholinessandobediencewhichherequiresofusintheirprinciplesandduties;and tobealienated from it is todislikeanddisapprove of it: and such is the frame of mind in all unregeneratepersons.

Having thus prepared the way, I return unto the declaration andconfirmationoftheassertion,namely,--

Treat true and saving faith, in all storms and temptations, in alldarknesses and distresses, will evidence itself unto the comfort andsupportmentoftheminwhomitis,byaconstant,universalapprobationofthewholewillofGod,concerningourholinessandobedience,bothingeneralandineveryparticularinstanceofit.

Wemayalittleexplainit:--1. Faith will not suffer the mind, on any occasion or temptation, toentertain the least dislike of this way of holiness, or of any thing thatbelongs unto it. The mind may sometimes, through temptations, fallunderapprehensionsthatoneshallbeeternallyruinedforwantofaduecompliancewithit; thismakesitdispleasedwithitself,butnotwiththeobedience required. Rom.7:10,12, "The commandment, which wasordained to life, I found to be unto death; but the law is holy, and thecommandment holy, and just, and good." "However it be with me,whateverbecomesofme,thoughIdieandperish,yetthelawisholy,just,andgood."ItdislikesnothinginthewillofGod,thoughitcannotattainuntoacompliancewithit.Sometimestheconscienceisunderperplexitiesand rebukes for sin; sometimes the mind is burdened by thetergiversationofthefleshuntodutiesthatarecrossuntoitsinclinationsand interests; sometimes the world threatens the utmost dangers untotheperformanceofsomedutiesofreligion:butnoneoftheseareabletoprovoke the soul that is under the conduct of faith to dislike, to thinkhard of, any of those ways and duties whence these difficulties arise.And,--2. As itwill not dislike any thing in thisway of holiness, so itwill not

desire on any occasion that there should be any alteration in it, or anyabatementof it,orofany thingrequired in it.NaamantheSyrian likedwell of the worship of the true God in general; but he would have anabatement of duty as to one instance, in compliance with his earthlyinterest, which discovered his hypocrisy. Such imaginationsmay befallthemindsofmen,thatiftheymightbeexcused,inthisorthatinstance,unto duties that are dangerous and troublesome (like profession in thetimes of persecution), or might be indulged in this or that sin, whicheithertheir inclinationsareveryproneunto,ortheirsecular interestdocallfor,theyshoulddowellenoughwithallotherthings.Accordingly,thepractice of many does answer their inclination and desire. They willprofess religionandobedienceuntoGod,butwillkeepbackpartof theprice;--will hide a wedge in their tents, through indulgence unto somecorruption,ordislikeofsomeduties in theircircumstances: theywouldgiveunto themselves themeasure of their obedience.Andaccording asmen'spracticeis,sodotheydesirethatthingsindeedshouldbe,thatthatpractice should please Godwhich pleased them. This faith abhors; thesoulthatisundertheconductof it isnotcapableofanyonedesirethatany thing were otherwise than it is in the will of God concerning ourholinessandobedience,nomorethanitcandesirethatGodshouldnotbewhatheis.No;thoughanyimaginationshouldariseinit,thatbysomechangeandabatementinsomeinstancesitmightbesaved,whichnowisuncertainwhetherthatbesoorno,itwilladmitofnosuchcomposition,butwillchoosetostandorfalluntotheentirewillofGod.

We shall therefore, in the next place, proceed to inquire on whatgroundsitisthatfaithdoesthusapproveofthewholewillofGod,asuntoourholinessandobedience;asalso,howitevidencesitselfsotodo.Andthesegroundsaretwo:--theonerespectingGod;theother,ourownsouls.

First,Faithlooksontheholinessrequiredofusasthatwhichissuitedunto the holiness of God himself,--as that which it is meet for him torequire, on the account of his own nature, and the infinite perfectionsthereof.Theruleis,"Beyeholy,forItheLORDyourGodamholy;"--"Irequire that of you which becomes and answers my own holiness;becauseIamholy,itisnecessarythatyoushouldbeso;ifyouaremineinapeculiarmanner, yourholiness is thatwhichbecomesmyholiness to

require."

Wehavebeforedeclaredwhatthisgospelholinessis,whereinitdoesconsist,andwhatisrequiredthereunto;--andtheymaybeallconsideredeitherastheyareinus, inherent inus,andperformedbyus;orastheyareinthemselves,intheirownnature,andinthewillofGod.Inthefirstway,Iacknowledgethat,byreasonofourweaknesses,imperfections,andpartial renovation only, as to degrees, in this life, with our manifolddefectsandsins,theymakenotaclearrepresentationoftheholinessofGod; however, they are the best image of it, even as in themeanest ofbelievers, that this world can afford. But in themselves, and their ownnature, as it lies in the will of God, they make up the most gloriousrepresentation of himself thatGod ever did orwill grant in thisworld;especially ifwecomprise therein theexemplificationof it in thehumannatureofChristhimself:fortheholinessthatisinbelieversisofthesamenatureandkindwith thatwhichwasand is inJesusChrist, thoughhisexceedtheirsinconceivablyindegreesofperfection.

Whereforewearerequiredtobeholy,astheLordourGodisholy;andperfect,asourheavenlyFatherisperfect:whichwecouldnotbe,butthatinourholinessandperfectionthereisaresemblanceandanswerablenessuntotheholinessandperfectionofGod.Andifaduesensehereofwerecontinuallyuponourhearts,itwouldinfluenceusuntogreatercareanddiligence inall instancesofdutyandsin than, for themostpart,wedoattainuntoandpreserve.Ifwedidonalloccasionssincerelyandseverelycallourselvestoanaccountwhetherourframes,ways,andactionsbearadueresemblanceuntotheholinessandperfectionsofGod,itwouldbeaspiritualpreservativeonalloccasions.

Faith, I say, then, discerns the likeness ofGod in this holiness, andevery part of it,--sees it as that which becomes him to require; andthereonapprovesofit,reverencingGodinitall:anditdoessoinallthepartsofit,inallthatbelongsuntoit.

1. It does so principally in the inward form of it, which we beforedescribed,--in the new creature, the new nature, the reparation of theimageofGodthatisinit:inthebeautyhereofitcontinuallybeholdsthelikenessandgloryofGod.Foritiscreated"kataTheon",--accordingunto

God, after him, or in his image,--"in righteousness and true holiness,"Eph.4:24."Thenewmanisrenewedaftertheimageofhimthatcreatedhim,"Col.3:10.

WhenGodfirstcreatedallthings,theheavensandtheearth,withallthat is contained in them,he left such footstepsand impressionsofhisinfinitewisdom,goodness,andpower,on them, that theymight signifyanddeclare his perfection,--his eternal power andGodhead; yet did henot,heisnotsaidtohavecreatedtheminhisownimage.Andthiswasbecause they were only a passive representation of him in the light ofothers,andnotinthemselves;nordidtheyrepresentatallthatwhereinGod will be principally glorified among his creatures,--namely, theuniversal rectitude of his nature in righteousness and holiness. But ofman it is said, peculiarly andonly, thathewasmade in the image andlikenessofGod:andthiswasbecause, in therectitudeofhisnature,herepresentedtheholinessandrighteousnessofGod;whichistheonlyuseof an image. This was lost by sin.Man in his fallen condition does nomore represent God; there is nothing in him that has any thing of thelikenessorimageofGodinit;all isdead,dark,perverse,andconfused.Thisnewnature,whereofwespeak, iscreatedofGod for thisveryend,that itmay be a blessed image and representation of the holiness andrighteousnessofGod.Henceit iscalledthe"divinenature,"whereofwearepartakers,2Pet.1:4.AndhethatcannotseearepresentationofGodinit,hasnotthelightoffaithandlifeinhim.

Hereon, I say, faith does approve of the form and principle of thisholiness,astherenovationoftheimageofGodinus;itlooksuponitasthatwhichbecomesGodtobestowandrequire,andthereforethatwhichhas an incomparable excellency and desirableness in it. Yea, when thesoulisreadytofaintunderanapprehensionthatitisnotpartakerofthisholy nature, because of the power of sin in it and temptations on it, itknowsnotwhetheritselfbebornofGodorno(asisthecasewithmany);--yetwhere this faith is, it will discern the beauty and glory of the newcreation in somemeasure, as that which bears the image of God; andthereon does it preserve in the soul a longing after it, or a fartherparticipationofit.

Bythisworkoractofitdoesfaithdiscoveritssincerity;whichisthat

whichwe inquireafter.Whilst ithasaneyeopentobeholdthegloryofGod in thenewcreature,whilst it lookson itas thatwherein there isarepresentation made of the holiness of God himself, as that whichbecomeshimtorequireinus,andthereonapprovesofitasexcellentanddesirable,itwillbeananchoruntothesoulinitsgreateststorms;forthisis a work beyond what a mere enlightened conscience can arise unto.That can approve or disapprove of all the acts and effects of obedienceanddisobedience,asunto their consequent;but todiscern the spiritualnatureofthenewcreature,asrepresentingtheholinessofGodhimself,andthereonconstantlytoapproveofit,isthework[offaith]alone.

2.Itdoesthesamewithrespectuntotheinternalactsandeffectsofthisnewcreature,orprincipleofnewobedience.Thefirstthingitproducesinusisaframeofmindspiritualandheavenly;theythatareaftertheSpiritare "spiritually-minded," Rom.8:5,6. It looks on the opposite frame,namely,ofbeingcarnally-minded,asvileandloathsome;itconsistinginareadinessanddispositionofmindtoactuatethelustsoftheflesh.Butthisspiritualframeofmind,inajustconstellationofallthegracesoftheSpirit,influencing,disposing,andmakingreadythesoulfortheexerciseof them on all occasions, and in all duties of obedience,--this is theinwardgloryofthe"King'sdaughter,"whichfaithseesandapprovesof,as that which becomes God to require in us; whatever is contraryhereunto,asasensual,carnal,worldlyframeofmind,itlooksonasvileandbase,unworthyofGod,orofthosewhodesigntheenjoymentofhim.

3.Itdoesthesamewithrespectuntoallparticularduties,internalandexternal, when they are enlivened and filled up with grace. In themconsistsour"walkingworthyatGod,"Col.1:10;1Thess.2:12,suchawalkas ismeet forGod to accept; thatwhereby andwhereinhe is glorified.The contrary hereunto, in the neglect of the duties of holiness, or theperformanceofthemwithoutthedueexerciseofgrace,faithlooksonasunworthyofGod,unworthyofourhighandholycalling,unworthyofourprofession,andthereforedoesconstantlycondemnandabhor.

All this, aswe observed before, faithwill continue to do constantly,under temptations and desertions. There are seasons wherein the soulmaybeveryweak,asuntothepowers,effects,anddutiesofthisspirituallife;suchthepsalmistoftentimescomplainsofinhisowncase,anditis

evidentintheexperienceofmost.Fewtherearewhohavenotfound,atonetimeoranother,greatweakness,decays,andmuchdeadnessintheirspiritualcondition.Andsometimestruebelieversmaybeatalossasuntoanyrefreshingexperienceofitinitsoperations.Theymaynotbeabletodetermineinthecontestwhethersinorgracehavethedominioninthem.Yeteven inall theseseasons faithwillkeepupthesouluntoaconstanthighapprobationof thiswayofholiness andobedience, in its root andfruits, in its principle and effects, in its nature, disposition, andduties.Forwhentheycannotseethebeautyofthesethingsinthemselves,theycan see it in the promises of the covenant, in the truth of the gospel,whereinitisdeclared,andintheeffectsofitinothers.

And great advantage is to be obtained by the due exercise of faithherein.For,--(1.)Itwillneversufferthehearttobeatrestinanysinfulway,orunderany such spiritual decays as shall estrange it from the pursuit of thisholiness.Thesight,theconvictionofitsexcellency,theapprobationofit,as thatwhich in us and ourmeasure answers the holiness ofGod,willkeepuptheminduntoendeavoursafterit,willrebukethesoulinallitsneglects of it; nor will it allow any quiet or peace within, without anendeavour after a comfortable assurance of it. That soul is desperatelysickwhichhaslostanabidingsenseoftheexcellencyofthisholiness,initsanswerablenessuntotheholinessandwillofGod.Fearsandchecksofconsciencearethewholeofitssecurityagainsttheworstofsins;andtheyareaguardnottobetrusteduntointheroomofthepeaceofGod.Thisisonegreatdifferencebetweenbelieversandthosethathavenotfaith.Fearoftheconsequentofsin,withanapprehensionofsomeadvantageswhicharetobeobtainedbyasoberlifeandtheprofessionofreligion,dosteerandregulatethemindsofunbelievers,inalltheydotowardsGodorforeternity;butthemindsofbelieversareinfluencedbyaviewofthegloryoftheimageandlikenessofGodinthatholiness,andallthepartsofit,which they are called unto. This gives them love unto it, delight andcomplacencyinit,enablingthemtolookuponitasitsownreward.Andwithout these affections none will ever abide in the ways of obedienceuntotheend.

(2.)Wherefaithisinthisexercise,itwillevidenceitself,untotherelief

of the soul, in all its darkness and temptations. The mind can neverconcludethatitwhollyiswithoutGodandhisgrace,whilstitconstantlyapprovesoftheholinessrequiredofus.Thisisnotofourselves;bynatureweareignorantofit.This"lifeishidwithChristinGod,"Col.3:3,wherewecanseenothingofit;hereonwearealienatedfromit,anddodislikeit:"Alienated from the life of God through the ignorance that is in us,"Eph.4:18.AndmostmenlivealltheirdaysinacontemptoftheprincipalevidencesanddutiesofthislifeofGod,andoftheprincipleofit,whichtheylookonasafable.Wherefore,themindmayhavegreatsatisfactionina sight of thebeauty andapprobationof thisholiness, as thatwhichnothingcanproducebutsincereandsavingfaith.

Secondly,Faithapprovesofthiswayofholinessandobedience,asthatwhich gives that rectitude and perfection unto our naturewhereof it iscapable in this world. It is the only rule and measure of them; andwhateveriscontrarythereuntoisperverse,crooked,vile,andbase.Somemen think that their nature is capable of no other perfection butwhatconsistsinthesatisfactionoftheirlusts;theyknownootherblessedness,nothing that is suitable to theirdesires,but thesavingofnature, in thepursuit of its corrupt lusts and pleasures. So are they described by theapostle,Eph.4:19.Thebusinessoftheirlivesistomakeprovisionfortheflesh, to fulfill it in the lusts thereof; theywalk in the lustsof the flesh,"fulfilling" (so far as they are able) "the desires of the flesh and of themind," Eph.2:3. They neither know nor understand what a hell ofconfusion,disorder,andbasedegeneracyfromtheoriginalconstitution,their minds are filled withal. This perfection is nothing but the nextdispositionuntohell;anditdoesmanifestitsownvilenessuntoeveryonewhohastheleastrayofspirituallight.

Some among the heathen placed the rectitude of nature in moralvirtues and operations, according unto them; and this was the utmostthat natural light could ever rise up unto: but the uncertainty andweaknesshereofarediscoveredbythelightofthegospel.

Itisfaithalonethatdiscoverswhatisgoodforus,inus,anduntous,whilstweareinthisworld.ItisintherenovationoftheimageofGodinus,--inthechangeandtransformationofournatureintohislikeness,--inactingfromagraciousprincipleofadivinelife,--indutiesandoperations

suited thereunto,--in the participation of the divine nature by thepromises,--that the good, the perfection, the order, the presentblessednessofournaturedoconsist.

Herebyarethefacultiesofoursoulsexalted,elevated,andenabledtoactprimigenialpowers,withrespectuntoGodandourenjoymentofhim;which is our utmost end and blessedness. Hereby are our affectionsplacedontheirproperobjects(suchastheywerecreatedmeetfor,andinclosingwherewiththeirsatisfaction,order,andrestdoconsist),--namely,Godandhisgoodness,orGodasrevealedinJesusChristbythegospel.Herebyallthepowersofoursoulsarebroughtintoablessedframeandharmony in all their operations,--whatever is dark, perverse, unquiet,vile, andbase, being cast out of them.But these thingsmustbe a littlemoredistinctlyexplained.

1.There is inthisgospelholiness,as thespringandprincipleof it,aspiritual,savinglight,enablingthemindandunderstandingtoknowGodinChrist,andtodiscernspiritualthingsinaspiritual,savingmanner;forherein"Godshinesintoourhearts,togiveustheknowledgeofhisgloryin the face of Jesus Christ," 2 Cor.4:6. Without this, in some degree,whateverpretencetheremaybeorappearanceofholinessinany,thereisnothing in them of what is really so, and thereon accepted with God.Blind devotion,--that is, an inclination of mind unto religious duties,destitute of this light,--will put men on a multiplication of duties,especially such as are of their own invention, in "a show ofwisdom inwill-worship, and humility, and neglecting of the body," as the apostlespeaks,Col.2:23;whereinthereisnothingofgospelholiness.

"Thenewman is renewed inknowledgeafter the imageofhim thatcreatedhim,"Col.3:10.Thatthissavinglightandknowledgeisthespringandprinciple of all real evangelical holiness andobedience, the apostledeclaresinthatdescriptionwhichhegivesusofthewholeofit,bothinitsbeginningandprogress,Col.1:9-11,"Wedesirethatyemightbefilledwiththeknowledgeofhiswill,inallwisdomandspiritualunderstanding;thatyemightwalkworthyoftheLorduntoallpleasing,beingfruitfulineverygoodwork,andincreasingintheknowledgeofGod;strengthenedwithallmight, according to his glorious power, unto all patience and longsufferingwithjoyfulness."Itisablessedaccountthatisheregivenusof

thatgospelholinesswhichweinquireafter,initsnature,original,spring,progress, fruits, and effects; and a serious consideration of it as hereproposed,--aviewofitinthelightoffaith,--willevidencehowdistantanddifferent it is from those schemes of moral virtues which some wouldsubstitute in itsroom.Ithasaglory in itwhichnounenlightenedmindcanbeholdorcomprehend;thefoundationofitislaidintheknowledgeofthewillofGod,inallwisdomandspiritualunderstanding.Thisisthatspiritual,savinglightwhereofwespeak;theincreasehereofisprayedforinbelieversby theapostle,Heb.1:17,18, even "that theGodofourLordJesusChrist,theFatherofglory,wouldgiveuntoyouthespiritofwisdomandrevelationintheknowledgeofhim:theeyesofyourunderstandingbeingenlightened;thatyemayknowwhatisthehopeofhiscalling,andwhattherichesofthegloryofhisinheritanceinthesaints;"whichhereiscalled"increasingintheknowledgeofGod,"verse10.Thesingulargloryof this saving light, in its original, its causes, use, and effects, is mostillustriouslyheredeclared:andthislightisineverytruebeliever,andistheonlyimmediatespringofallgospelholinessandobedience;for"thenewman is renewed in knowledge after the image of him that createdhim,"Col.3:10.

This light, this wisdom, this spiritual understanding, thuscommunicated unto believers, is the rectitude and perfection of theirminds in thisworld. It is thatwhich gives them order, and peace, andpower, enabling them to act all their faculties in a due manner, withrespectuntotheirbeingandend.Itisthatwhichgivesbeautyandglorytotheinwardman,andwhichconstitutesabelieveraninhabitantofthekingdomoflight,--wherebyweare"deliveredfromthepowerofdarkness,and translated into the kingdom of the Son ofGod's love," Col.1:13; or"outofdarknessintohismarvelouslight,"1Pet.2:9.

Thatwhichiscontraryhereunto,isthatignorance,darkness,blindness,and vanity, which the Scripture declares to be in the minds of allunregeneratepersons;andtheyarereallyso,wheretheyarenotcuredbythegloriousworkingofthepowerandgraceofGodbeforementioned.

Now, faith discerns these things, as the spiritual man discerns allthings,1Cor.2:15.Itseesthebeautyofthisheavenlylight,andjudgesthatitisthatwhichgivesorderandrectitudeuntothemind;asalso,thatthat

whichiscontraryuntoitisvile,base,horrid,andtobeashamedof.Asforthosewho"lovedarknessmorethanlight,becausetheirdeedsareevil,"--itknowsthemtobestrangersuntoChristandhisgospel.

2.Again:thereisrequireduntothisholiness,aprincipleofspirituallifeand love unto God. This guides, acts, and rules in the soul, in all itsobedience;anditgivesthesoulitsproperorderinallitsoperations:thatwhichiscontraryhereuntoisdeath,andenmityagainstGod.Faithjudgesbetween these twoprinciples and their operations: the former in all itsacting it approvesof as lovely, beautiful, desirable, as thatwhich is therectitudeandperfectionofthewill:andtheotheritlooksonasdeformed,froward,andperverse.

3.Thelikemaybesaidofitsnatureandoperationsintheaffections,asalso of all those duties of obedience which proceed from it, as it isdescribedintheplacebeforementioned.

Itremainsonlythatweshowbywhatacts,ways,andmeans,faithdoesevidence this its approbation of gospel holiness, as thatwhich is lovelyanddesirable in itself, andwhichgivesall that rectitudeandperfectionuntoourmindswhichtheyarecapableofinthisworld.Anditdoesso,--1.Bythatself-displicencyandabasementwhichitworksinthemindonallinstancesandoccasionswhereitcomesshortofthisholiness.Thisisthechiefprincipleandcauseofthatholyshamewhichbefallsbelieversoneverysinandmiscarriage,whereintheycomeshortofwhatisrequiredinit:Rom.6:21,"Thosethingswhereofyearenowashamed."Nowwhen,bythe light of faith, you see how vile it is, and unworthy of you, what adebasementofyoursoulsthereisinit,youareashamedofit.Itistrue,the principal cause of this holy shame is a sense of the unsuitablenessthat is insinuntotheholinessofGod,andthehorrible ingratitudeanddisingenuity that there is in sinning against him; but it is greatlypromotedbythisconsideration,thatitisathingunworthyofus,andthatwhereinournaturesareexceedinglydebased.So it is saidofprovokingsinners,thatthey"debasethemselvesevenuntohell,"Isa.57:9;ormakethemselvesasvileashellitself,bywaysunworthythenatureofmen.Andthis is one ground of all those severe self reflectionswhich accompanygodlysorrowforsin,2Cor.7:11.

Andherebydoes faith evidence itself and its own sincerity,whilst amanisashamedof,andabasedin,himselfforeverysin,foreverythingofsin,whereinitcomesshortoftheholinessrequiredofus,asthatwhichisbase and unworthy of our nature, in its present constitution andrenovation;thoughitbethatwhichnoeyeseesbutGod'sandhisown,hehas that in him which will grow on no root but sincere believing.Wherefore, whatever may be the disquieting conflicts of sin in andagainst our souls,whatever decayswemay fall into,--which be the twoprinciples of darkness and fears in believers, whilst this inward holyshameandself-abasement,onaccountofthevilenessofsin,ispreserved,faithleavesnotitselfwithoutanevidenceinus.

2.Itdoesthesamebyaspiritualsatisfaction,whichitgivesthesoulineveryexperienceofthetransformingpowerofthisholiness,renderingitmore and more like unto God. There is a secret joy and spiritualrefreshment rising in the soul from a sense of its renovation into theimage of God; and all the acting and increases of the life of God in itaugment this joy. Herein consists its gradual return unto its primitiveorder and rectitude, with a blessed addition of supernatural light andgracebyChristJesus;itfindsitselfhereincominghometoGodfromitsoldapostasy, inthewayofapproachingtoeternalrestandblessedness:andthereisnosatisfactionlikeuntothatwhichitreceivestherein.

Thisisthesecondwaywhereinfaithwillabidefirmandconstant,anddoesevidenceitselfinthesoulofeverybeliever.Howeverlowandmeanits attainments be in this spiritual life and the fruits of it, though it beoverwhelmedwithdarknessandasenseof theguiltofsin, though itbesurprised and perplexed with the deceit and violence thereof, yet faithwillcontinueherefirmandunshaken.Itseesthatgloryandexcellencyinthe holiness and obedience that God requires of us,--as it is arepresentation of his own glorious excellencies, the renovation of hisimage, and the perfection of our natures thereby,--as that it constantlyapprovesofit,eveninthedeepesttrialswhichthesoulcanbeexercisedwithal;andwhilstthisanchorholdsfirmandstablewearesafe.

PartIII.

TheThirdEvidenceoftheFaithofGod'sElect

Thirdly,Faithwillevidenceitselfbyadiligent,constantendeavourtokeep itself and all grace in due exercise in all ordinances of divineworship,privateandpublic.

This is the touchstone of faith and spiritual obedience, the mostintimateanddifficultpartof thisexercise;wherethis isnot, there isnolife in the soul. There are two things wherebymen do ormay deceivethemselvesherein:--1.Abounding in theoutwardperformanceofdutiesoramultiplicationofthem.Herebyhypocriteshaveinallagesdeceivedthemselves,Isa.58:2,3.AnditwasthecoveringthatthechurchofRomeprovidedfortheirapostasyfromthegospel:anendlessmultiplicationofreligious dutieswas thatwhich they trusted to andboasted in.Andwemay find those daily that pretend a conscience as unto the constantobservation of outward duties, and yet will abstain from no sin thatcomes in the way of their lusts. And men may and do ofttimes abideconstantlyinthem,especiallyintheirfamiliesandinpublic,yea,multiplythembeyondtheordinarymeasure,hopingtocountenancethemselvesinotherlustsandneglectsthereby.2.Assistanceofgiftsintheperformanceofthem;butasthismaybewherethereisnotonedramofgrace,savinggrace,sowhenrestedin,itisamostpowerfulenginetokeepthesoulinformality, to ruin all beginning of grace, and to bring an incurablehardnessonthewholesoul.

Whereverfaithisinsincerity,itwillconstantlylabour,endeavour,andstrive to fill up all duties of divine worship with the living, real, heartactingofgrace;andwhereitdoesnotso,wherethisisnotattained,itwillnever suffer the soul to take any rest or satisfaction in suchduties, butwillcastthemawayasadefiledgarment.Hethatcanpassthroughsuchdutieswithoutasensibleendeavourfortherealexerciseofgraceinthem,

andwithoutself-abasementontheperformanceofthem,willhardlyfindanyotherclearevidenceofsavingfaithinhimself.

Thereare threeevils thathave followedthe ignorance,orneglect,orweariness of this exercise of faith, which have proved the ruin ofmultitudes:--1. This has been the occasion and original of all false worship in theworld, with the invention of those superstitious rites and ceremonieswherein it consists. For men having lost the exercise of faith in theordinancesofworshipthatareofdivineinstitution,theyfoundthewholeofittobeuselessandburdensomeuntothem;forwithoutthisconstantexerciseoffaiththereisnolifeinit,norsatisfactiontobeobtainedbyit.Theymust,therefore,havesomethinginit,oraccompanyingofit,whichmayentertaintheirminds,andengagetheiraffectionsuntoit.Ifthishadnotbeendone,itwouldhavebeenutterlydesertedbythemost.Hereonwere invented forms of prayer in great diversity, with continualdiversionsandavocationsofthemindfromwhatisproposed;becauseitcannotabideinthepursuitofanythingspiritualwithouttheexerciseoffaith. This gives it some entertainment by the mere performance, andmakesitthinkthereissomethingwhereindeedisnothing.Hereuntoareadded outward ceremonies of vestments, postures, and gestures ofveneration,untothesameend.Thereisnootherdesigninthemallbuttoentertain the mind and affections with some complacency andsatisfactioninoutwardworship,uponthelossorwantofthatexerciseoffaithwhich is the lifeandsoulof it inbelievers.Andasanypersonsdodecayherein,theyshallfindthemselvesinsensiblysinkingdownintotheuseof these lifeless forms,orthatexerciseof theirnatural facultiesandmemorywhich isnotone jotbetter; yea,by thismeans, some, fromaneminency in spiritual gifts, and the performance of duties by virtue ofthem, have sunk into an Ave Maria or a Credo, as the best of theirdevotion.

2.Thishascausedmanytoturnaside,tofallofffromandforsakethesolemnordinancesofdivineworship,andtoretakethemselvesuntovainimaginations for relief, in trembling, enthusiastical singing and feignedraptures;fromhencehavesomanyforsakentheirownmerciestofollowafter lying vanities. They kept for a while unto the observance of the

divineinstitutionsofworship;butnothavingfaithtoexerciseinthem,bywhich alone they are life and power, they became useless andburdensomeunto them: they could findneither sweetness, satisfaction,norbenefit in them. It isnotpossible that somany inourdays, if evertheyhadtastedoftheoldwine,shouldsogoafternew;--ifevertheyhadexperienceof thatsavour,power,and life,which is in theordinancesofdivineworship,whenactedandenlivenedbytheexerciseoffaith,shouldforsakethemforthatwhichisnothing:"Theywentoutfromus,buttheywerenotofus;foriftheyhadbeenofus,theywouldhavecontinuedwithus.""Hadtheyknownit,theywouldnothavecrucifiedtheLordofglory."This, therefore, is the true reasonwhy somany in our days, after theyhave for a season abode under, and in the observation of, the gospelordinances of worship, have fallen off from them, namely, not havingfaithtoexerciseinthem,norendeavouringafterit,theydidreallyfindnolifeinthem,norbenefitbythem.

3.Some,onthesameground,fallintoprofaneness,pretendingtotakeupwithanatural religion,withoutany institutedworshipatall.Of thissort ofpersonswehavemultitudes in thedayswhereinwe live;havingnothingofthelightoffaith,theycanseenoformorcomelinessinChrist,nor inany thing thatbelongsuntohim.By thesemeansaresoulseverydayprecipitatedintoruin.

Herein,therefore,Isay,truefaithwillevidenceitselfinalldarknessesanddistresswhatsoever: itwill always endeavour tokeep itself, andallother graces, in a due and constant exercise in all duties of worship,private and public. It may sometimes be weakened in its acting andoperations,itmaybeunderdecays,itmaybeasasleep,andthatnotonlyas unto particular duties and seasons, but as unto the inward habitualframeofthemind;butwhereitistrueandgenuine,itwillshakeitselfoutofthisdust,castoffthesinthatdoessoeasilybesetus,andstirupitself,with all might and contention, unto its duty. And there is no moredangerous state for a soul thanwhen it is sinkingdown into formality,and neglect of the exercise of faith, in amultitude of duties; then is itassuredlyreadytodie,ifitbenotdeadalready.

Ifwearewise,therefore,wewillwatch,andtakecarethatwelosenotthisevidenceof faith; itwill standus insteadwhen, itmaybe,allother

things seem to be against us. Some have been relieved by theremembranceofthisexerciseoffaith,whentheyhavebeenatthedoorofdesperation:--suchor sucha season theyhadexperienceof theworkoffaith in prayer, has been their relief. An experience hereof is a jewel,whichmaybeofnogreatusewhilstitliesbyyoulockedupinacabinet,butwhichyouwillknowtheworthofifeveryoucometoneedbreadforyourlives.

It is, therefore,worthwhile to inquirewhatweought todo, orwhatmeansweoughttouse,thatwemaykeepupfaithuntoitsdueexerciseinall the parts of divine worship, so as that it may give us a comfortingevidenceofitselfintimesoftemptationanddarkness?Anduntothisendtheensuingdirectionsmaybeofuse:--1. Labour to have your hearts always affected with a due sense of theinfiniteperfectionsof thedivinenature inallourapproachesuntohim,especially of his sovereign power, holiness, immensity, andomnipresence;andthiswillproduceinusalsoasenseofinfinitedistancefromhim.Asthisisnecessary,fromthenatureofthethingsthemselves,so the Scripture gives us such descriptions of God as are suited to ingenerate this frame inus.This is thatwhichJoshuaaimed tobring thepeopleunto,whenhedesignedtoengagethemintheserviceofGodinaduemanner, Josh.24:19-22; and that which the apostle requires in us,Heb.12:28,29. And unto the same end glorious descriptions andappearancesofGodaremultipliedinScripture.Ifwefailherein,ifwedonotonalloccasions fillourmindswithreverential thoughtsofGod,hisgreatnessandhisholiness, faithhasno foundation to standupon in itsexercise in the duties of worship. This is the only inlet into the dueexerciseofgrace:whereitiswanting,allholythoughtsandaffectionsareshutoutofourminds;andwhere it ispresent, it is impossiblebut thattherewillbesomegraciousworkingofheart inallourduties. Ifweareemptyhereofinourentranceofduties,weshallbesuretobefilledwithotherthings,whichwillbeclogsandhindrancesuntous;butreverentialthoughtsofGod,inourapproachesuntohim,willcastoutallsuperfluityofnaughtiness,anddissipateallcarnal,formalframes,whichwillvitiateallourduties.Keepyourhearts, therefore,underthischarge inallyouraccessesuntoGod,anditwillconstantlyopenadooruntothatexerciseoffaithwhichweinquireafter.

Hereonandherewithweshallbeaffectedwithasenseofourinfinitedistance fromhim;which isanothermeans tostirup faithunto itsdueexercise in reverence and godly fear. So Abraham was affected,Gen.18:27.[Thisisthat]whichthewisemandirectsusunto,Eccles.5:2.

Carnal boldness in thewant of these things ruins the souls ofmen,rendering all their duties of worship unacceptable unto God, andunprofitableuntothemselves.

2.Affectyourheartswithaduesenseoftheunsuitablenessofourbestdutiesuntohisholinessandmajesty,andofhisinfinitecondescensionintheacceptanceofthem.Supposethereisinanyofourdutiesthebestandthe most lively exercise of grace that we can attain unto, the mostfervency in prayer,with themost diligent attendance of ourminds themost humility and contrite trembling in hearing the word, the mostdevoutaffectionofourmindsinotherpartsofworship;alas!whatisallthis to God? How little does it answer his infinite holiness! See Job4:18,19;15:15,16.Ourgoodnessextendsnotuntohim,Ps.16:2.Therearenomeasures,thereisnoproportion,betweentheholinessofGodandourbestduties.Thereisiniquityinourholythings;theyhaveneedofmercyandpardon,ofcleansingandjustification,bythebloodofChrist,nolessthanourpersons:andaninfinitecondescensionit is inGodtotakeanynotice of us or them; yea, it is that which we must live in all holyadmirationofallourdays.

Now if it be thuswith our best duties, in our best frames,what anoutrageofslothandnegligenceisit,ifwebringthecarcassofdutiesuntoGod,forwantofstirringupfaithuntoitsdueexerciseinthem!Howgreatis this folly, how unspeakable is the guilt of this negligence! Let us,therefore,keepasensehereofuponourhearts, thatwemayalwaysstirupourselvesuntoourbestindutiesofreligiousworship.For,--3.Anegligenceherein,orthewantofstirringupfaithuntoadueexercisein all duties of worship, is the highest affront we can put upon God,arguingagreatregardlessnessofhim.Whilstitissowithus,wehavenot,wecannothave,aduesenseofanyofthedivineperfections,ofthedivinenature;weturnGodwhatliesinusintoanidol,supposingthathemaybeput off with the outside and appearance of things. This the apostlecautions us against, Heb.4:12,13, and [is that] which God detests,

Isa.29:13;andhepronounceshimadeceiver,andcursed,whooffersuntohim the lame and blindwhile he has amale in the flock,Mal.1:14. Yetthusis itwithus, insomedegree,wheneverwearenegligent instirringup faith into itsproperexercise inholyduties: thatalonerenders themthemaleoftheflock;withoutittheyarelameandblind,--acorruptthing.

Itisasadthingformentolosetheirduties,tobeatchargeandtroubleinthemultiplicationof them,andattendanceuntothemtonopurpose.Oh, howmuchmore sad is it when they are all provocations of God'sglory! when they tend to increase the formality and hardness of theirhearts,towardstheruinoftheirsouls!

"Stand in awe," therefore, "and sin not; commune with your ownhearts;"ceasenot,untilonalloccasionsyoubringthemintothatexerciseoffaithwhereinyoumayglorifyGodasGod,andnotdealwithhimasanidol.

4.Unto thesameend,keepyoursoulsalwaysdeeplyaffectedwithasenseofthethingsaboutwhichyouaretotreatwithGodinallthedutiesof his worship. They are referred unto two heads:-- (1.) Those whichconcern his glory; (2.) Those which concern our own souls.Without aconstantduesenseof thesethingsonourhearts, faithwillnotact itselfarightinanyofourduties.Withoutthisintimateconcernanddeepsense,weknownotwhetherweneedfaithinourprayers,orhaveanexerciseofit; formalitywilldrownall.Thebestofourprayers isbutanexpressionuntoGodofwhatsensewehaveofthesethings.Ifwehavenone,wepraynot at all, whatever we say or do; but when these things dwell in ourminds,whenwethinkonthemcontinually,whenourheartscleaveuntothem, faith will be at work in all our approaches to God. Can you notpray?Chargeyourheartswiththesethings,andyouwilllearnsotodo.

5.Watchdiligentlyagainstthosethingswhichyefindbyexperienceareapt toobstructyour fervency induties.Suchare indispositions throughtheflesh,orwearinessoftheflesh,distracting,foolishimaginations,theoccasionsofliferevolvinginourminds,andthelike.Ifsuchimpedimentsas these be not removed, if they be not watched against, they willinfluencethemind,andsuffocatetheexerciseoffaiththerein.

6.Aboveall,theprincipalrulehereinis,thatwewouldalwayscarefullyremember the concernment ofChrist in theseduties,with respectuntohisoffice.HeisthehighpriestoverthehouseofGod;throughhim,andunderhisconduct,arewealwaystodrawnightoGod;andhisworkitistopresent theprayersandsupplicationsof thechurchtoGod.Now,wehavenowaytocomeuntoChrist,forhisassistanceinthedischargeofhisofficeonourbehalf,butbyfaith;andinallourdutiesofholyworshipwemakeaprofessionofourdoing so,--ofour cominguntoGodbyhimasourhighpriest.Ifweendeavournotthereintohavefaithinexercise,howdo we mock, or make a show to him of doing that which indeed weendeavournot todo!TherecanbenogreatercontemptofChrist inhisoffice, nor greater undervaluation of his love. But a due considerationhereof, namely, of the concernment of Christ in all our duties, withrespect unto the office which he discharges for us in heaven,--is thatwhichdirectly leadsfaith into itsproperexercise.Forthroughhim,andthat indischargeofhisoffice,webelieveinGod.Andwhenthemindisexercisedwithdue thoughtsofhim, if therebeany thingof truesavingfaithintheheart,itwillactitselfuntoablessedexperience.

Thesethingsmaybeofusetostirusup,andguideusuntothatexerciseoffaithinallholyduties,anexperiencewhereofabidinginthesoulwillevidence the truth of it, unto our supportment and comfort in alltemptationsanddistresses.

Some,itmaybe,willsaythattheirgiftinprayerismeanandweak,--thattheycannotexpressthemselveswithearnestnessandfervency;andsoknownotwhethertherebeanyfaithinexerciseintheirprayersorno.Ianswer,Thereisnothingatallherein;forgracemaybeveryhighwheregiftsareverylow,andthatfrequently.

And itmaybeotherswillcomplainof themeannessof theirgiftsonwhom they attend in prayer, which is such as they cannot accompanythemintheexerciseofanygrace.Ianswer,--1.Thereisnodoubtbutthatthereisagreatdifferenceinthespiritualgiftsofmeninthismatter,somebeingmuchmoreeffectualuntoedificationthanothers.2.Takecarethatyou are called in providence and duty to join with them whom youintend; that youdonot first voluntarily choose thatwhich isunto yourdisadvantage,andthencomplainofit.3.Betheirgiftsneversomean,if

graceintheirownheartsbeexercisedbyit,soitmaybeinours:wherethereisnoevidencethereof,Iconfessthecaseishard.4.Letthemindbestill fixedon thematteror thingsuttered inprayer, soas toclosewith,and act faith about,what is real object of it, and itwill find its properworkinthatduty.

PartIV.

TheFourthEvidenceoftheFaithofGod'sElect

Icome, inthenextplace, to instance inapeculiarwaywherebytruefaithwillevidenceitself,--notalways,butonsomeoccasions:andthisisbybringingthesoulintoastateofrepentance.Andthreethingsmustbespokenunto,--1.Ingeneral,whatIintendbythisstateofrepentance.2.Whatarethetimesandoccasions,orwhoarethepersons,whereinfaithwillact itselfuntothisend.3.Whatarethedutiesrequireduntosuchastate.

1.BythisstateofrepentanceIdonotunderstandmerelythegraceandduty of evangelical repentance; for this is absolutely inseparable fromtruefaith,andnolessnecessaryuntosalvationthanitself.Hethatdoesnottrulyandreallyrepentofsin,whateverheprofesshimselftobelieve,heisnotruebeliever.ButIintendnowsomewhatthatispeculiar,thatisnotcommonuntoall,wherebyonsomeoccasionsfaithdoesevidenceitspowerandsincerity.

NeitheryetdoImeanagrace,duty,orstate,thatisofanotherkindornaturefromthatofgospelrepentance,whichiscommontoallbelievers.There are not two kinds of true repentance, nor two different states ofthem that are truly penitent; all that I intend is an eminent degree ofgospelrepentance,inthehabitorroot,andinallthefruitsandeffectsof

it.Therearevariousdegreesinthepowerandexerciseofgospelgraces,andsomemaybemoreeminentinone,andsomeinanother:asAbrahamandPeterinfaith,DavidandJohninlove.Andtheremaybecausesandoccasionsforthegreaterandhigherexerciseofsomegracesanddutiesatonetimethanatanother;forwearetoattenduntodutiesaccordinguntoourcircumstances,soaswemayglorifyGodinthem,andadvantageourownsouls.So theapostleJamesdirectsus, chap.5:13, "Isanyafflicted?Let him pray. Is anymerry? Let him sing psalms." Several states, andvarious circumstances in them, call for the peculiar exercise of severalgraces, and the diligent performance of several duties. And this is thatwhichishereintended,--namely,apeculiar,constant,prevalentexerciseof the grace and duties of repentance in a singular manner. What isrequiredhereuntoshallbeafterwardsdeclared.

2.Asuntothepersonsinwhomthisisrequired,andinwhomfaithwillevidenceitselfbyit,theyareofvarioussorts:--(1.)Suchashavebeen,bythepoweroftheircorruptionsandtemptations,surprised into great sins. That some true believersmay be so,we haveprecedentsbothintheOldTestamentandintheNew;--such,Imean,asuncleanness, drunkenness, gluttony, theft, premeditated lying,oppression in dealing, and failing in profession in the time ofpersecution; this latter in the primitive church was never thoughtrecoverablebutby faith acting itself in a state of repentance. Such sinswill have great sorrows; as we see in Peter, and the incestuousCorinthian, who was in danger to be "swallowed up with overmuchsorrow," 2 Cor.2:7. Where it has been thus with any, true faith willimmediately work for a recovery, by a thorough humiliation andrepentance,asitdidinPeter;andincasethatanyofthemshalllielongerunderthepowerofsin,throughwantofeffectualconvictions,itwillcostthemdearintheissue,asitdidDavid.Butinthiscase,forthemostpart,faithwillnotrestinthemerejointingagainthebonethatwasbroken,orwith such a recovery as gives them peace with God and their ownconsciences;butbyajustanddueremembranceofthenatureoftheirsin,its circumstances and aggravations, the shameful unkindness towardsGodthatwasinit,thegriefoftheHolySpirit,anddishonourofChristbyit, itwill incline anddispose the soul to a humble, contrite frame, to amournfulwalking,andtheuniversalexerciseofrepentanceallitsdays.

And, indeed,where itdoesnot so,men's recovery fromgreat sins isjustlytobequestionedasuntotheirsincerity.Forwanthereof it is thatwehavesomanypalliatedcuresofgreatsins, followedwith fearfulanddangerous relapses. If a man subject to great corruptions andtemptations,hasbythembeensurprisedintogreatactualsins,andbeenseemingly recovered through humiliation and repentance, if he againbreaktheyokeofthisstatedrepentancewhereofwespeak,hewillquicklyagain be overcome, and perhaps irrecoverably. Herein, he alone thatwalkssoftly,walkssafely.

(2.)Itisnecessaryforsuchashavegivenscandalandoffensebytheirmiscarriages;thiswillstickverycloseuntoanywhohastheleastsparkofsavingfaith.ItisthatwhichGodisinapeculiarmannerprovokedwithinthe sins of his people; as in the case of David, 2 Sam.12:14. So alsoEzek.36:20;Rom.2:24.Thiskeepsalivetheremembranceofsin,andsetsitbeforemencontinually,and isa spring, inagracioussoul,ofallactsanddutiesofrepentance.ItwassoinDavidallhisdays;andprobablyinMaryMagdalenealso.Whereithasbeenthuswithany,faithwillkeepthesoul inanhumbleandcontrite frame,watchfulagainstpride,elationofmind, carelessness, and sloth: it will recover godly sorrow and shame,with revenge, or self-reflection, in great abasement of mind; all whichthings belong to the state of repentance intended. They that can easilyshakeoffa senseof scandalgivenby them,havevery littleofChristianingenuityintheirminds.

(3.)Itissountosuchashaveperplexinglustsandcorruptions,whichthey cannot so subdue but that they will be perplexing and defiling ofthem; for where there are such, they will, in conjunction withtemptations,frequentlydisquiet,wound,anddefilethesoul.Thisbringsupon it weariness and outcries for deliverance, Rom.7:24. In this statefaithwill put the soul on prayer,watchfulness, diligence, in oppositionuntothedeceitandviolenceofsin.Butthisisnotall;itwillnotresthere,but it will give the mind such a sense of its distressed, dangerouscondition, as shall fill it constantly with godly sorrow, self-abasement,andalldutiesofrepentance.Nomancanholdoutinsuchaconflict,normaintainhispeaceon right grounds,whodoesnot live in the constantexercise of repentance,--indeed, who does not endeavour in some

measure to come up unto that state of it which we shall afterwardsdescribe.Formenwhohaveunnameablecorruptionsworkingcontinuallyin their minds, by imaginations, thoughts, and affections, to think tocarryitinageneralwayofdutiesandprofession,theywillbemistakenifthey lookeither for victoryorpeace; this sort ofmenare, of all others,mostpeculiarlycalleduntothisstatsandduty.

(4.)Suchaswouldbefoundmournersforthesinsoftheage,place,andtimewhereintheylive,withtheconsequentofthem,inthedishonourofGod, and the judgments which will ensue thereon. There are timeswherein this is an especial and eminent duty, which God does highlyapproveof.Sucharetheywhereinthevisiblechurchisgreatlycorrupted,andopenabominationsarefoundamongstmenofallsorts;evenasitisat this day. Then does the Lord declare how much he values theperformance of this duty,--as he testifies, Ezek.9:4, they alone shall beunderhisespecial care inadayofpublicdistressandcalamity,--adutywhereinitistobefearedthatwearemostofusverydefective.Now,theframeofheartrequiredhereuntocannotbeattained,northedutyrightlyperformed, without that state of repentance and humiliation which weinquireinto.Withoutitwemayhavetransientthoughtsofthesethings,butsuchaswillverylittleaffectourminds;butwherethesouliskeptinaconstantspiritualframe,itwillbereadyforthisdutyonalloccasions.

(5.)Itbecomesthemwho,havingpassedthroughthegreatestpartoftheir lives,do findalloutward things to issue invanityandvexationofspirit, as it waswith Solomonwhen hewrote his Ecclesiastes.When amanrecountsthevariousscenesandappearancesofthingswhichhehaspassedthroughinhislife,andthevariousconditionshehasbeenin,hemaypossiblyfindthatthereisnothingsteadybutsorrowandtrouble.Itmaybesowithsome,Isay,withsomegoodmen,withsomeofthebestmen,asitwaswithJacob.Othersmayhavereceivedmoresatisfactionintheircourse;butiftheyalsowilllookback,theyshallfindhowlittletherehasbeen inthebestof their transientcomforts; theywillseeenoughtomakethemsay,"Thereisnothinginthesethings;itishightimetotakeoffallexpectationsfromthem."Suchpersonsseemtobecalleduntothisespecialexerciseofrepentanceandmourningfortheremainderoftheirlives.

(6.)SuchaswhoseheartsarereallywoundedanddeeplyaffectedwiththeloveofChrist,soasthattheycanhardlybearanylongerabsencefromhim,nordelightinthethingswhereintheyaredetainedandkeptoutofhispresence.Thisframetheapostledescribes,2Cor.5:2,4,6,8.Theylivein a groaning condition, thoroughly sensible of all the evils thataccompanytheminthisabsenceoftheBridegroom;andtheycannotbutcontinually reflectupon the sinsand follieswhich their liveshavebeenand are filled withal, in this their distance from Christ. Whereas,therefore, their hearts are filled with inflamed affections towards him,theycannotbutwalkhumblyandmournfullyuntiltheycomeuntohim.ItmaybesaidthatthosewhohaveexperienceofsuchaffectionuntotheLordJesuscannotbuthavecontinualmatterofjoyinthemselves;andsoof allmen have least need of such a state of constant humiliation andrepentance. I say it is so indeed, they have such matter of joy; andtherewithChristwillbeformedinthemmoreandmoreeveryday.ButIsay also, there is no inconsistency between spiritual joy in Christ andgodlysorrowforsin;yea,nomaninthislifeshalleverbeabletomaintainsolidjoyinhisheart,withoutthecontinualworkingofgodlysorrowalso;yea,thereisasecretjoyandrefreshmentingodlysorrow,equaluntothechiefestofourjoys,andagreatspiritualsatisfaction.

These several sorts of persons, I say, are peculiarly called unto thatexerciseoffaithinrepentancewhichweinquireafter.

BeforeIproceedtoshowwhereinthisstateIintenddoesconsist,andwhat is required thereunto (which is the last thing proposed), I shallpremise some rules for the right judgingofourselveswith respectuntothem.As,--1. Faith will evidence its truth (which is that we inquire after) in itssincere endeavour after the things intended, though its attainments asuntosomeofthembebutmeanandlow;yea,asenseofitscomingshortinafullansweringofthemorcompliancewiththem,isagreatingredientin that state called unto. If, therefore, faith keep up this design in thesoul,withasincerepursuitofit,thoughitfailinmanythings,andisnotsensible of any great progress it makes, it will therein evidence itssincerity.

2.Whereastherearesundrythings,asweshallsee,requiredhereunto,

itisnotnecessarythattheyshouldbefoundallequallyinallwhodesignthisstateandframe.Somemaybemoreeminentinoneofthem,someinanother;somemayhavegreathelpsandfurtheranceuntosomeoftheminapeculiarmanner,andsomegreatobstructionsintheexerciseofsomeofthem.But it isrequiredthat theybeallradically in theheart,andbeputforthinexercisesometimes,ontheirproperoccasions.

3.Thisstate,inthedescriptionofit,willsufficientlydistinguishitselffrom thatdiscontentofmindwhereon somewithdraw themselves fromtheoccasionsoflife,rathercondemningothersthanthemselves,onmerewearinessofthedisappointmentsoftheworld,whichhascastsomeintocrookedpaths.

1.Thefirstthingrequiredhereuntoisweanednessfromtheworld.Therule of most men is, that all things are well enough with them, withrespect unto the world, whilst they keep themselves from knownparticularsinsintheuseofthethingsofit.Whilsttheydosointheirownapprehensions, they care not how much they cleave unto it,--are evenswallowed up in the businesses and occasions of it. Yea, some willpretend unto and make an appearance of a course of life more thanordinarily strict, whilst their hearts and affections cleave visibly to thisworld and the things of it. But the foundation of the work of faith weinquire into must be laid in mortification and weanedness from theworld.

In ancient times, sundry persons designed a strict course ofmortificationandpenitence,andtheyalwayslaidthefoundationofitinarenunciation of the world; but they fell most of them into a threefoldmistake,whichruinedthewholeundertaking.For,--(1.) They fell into a neglect of such natural and moral duties as wereindispensablyrequiredofthem:theyforsookallcareofdutiesbelonginguntothemintheirrelationsasfathers,children,husbands,wives,andthelike,retakingthemselvesintosolitudes;andherebyalsotheylostallthatpoliticalandChristianusefulnesswhichtheprinciplesofhumansocietyandofourreligiondoobligeusunto.Theytookthemselvesuntoacourseof life rendering the most important Christian duties, such as respectothermenofallsorts,inallfruitsoflove,utterlyimpossibleuntothem.Theycouldbenomoreusefulnorhelpfulintheplacesandcircumstances

wherein theywere set by divine Providence: whichwas a waywhereintheycouldnotexpectanyblessing fromGod.Nosuch thing is requiredunto that renunciationof theworldwhichwedesign;withnothing thatshouldrendermenuselessuntoallmendoChristiandutiesinterfere.Wearestilltousetheworldwhilstweareinit,butnotabuseit;aswehaveopportunity,wemuststilldogooduntoall.Yea,nonewillbesoreadytothedutiesoflifeasthosewhoaremostmortifiedtotheworld.Thoughtsof retirement fromusefulness, unless [under] a great decay of outwardstrength,arebuttemptations.

(2.)Theyengagedthemselvesintoanumberofobservancesnowhererequiredofthem:suchweretheiroutwardausterities,fastings,choiceofmeats, times of prayer; whereunto, at length, self-maceration anddisciplineswereadded.Inascrupulous,superstitiousobservanceofthesethingstheirwholedesignatlengthissued,givingriseandoccasionuntoinnumerableevils.Faithdirectstonosuchthing;itguidestonodutybutaccordingtotheruleoftheword.

(3.) At length they began to engage themselves by vow into suchpeculiarordersandrulesofapretendedreligiouslifeaswerebysomeoftheirleaderspresenteduntothem;andthisruinedthewhole.

However,theoriginaldesignwasgood,--namely,sucharenunciationof the world as might keep it and all the things of it from being ahindrance unto us in an humble walk before God, or any thing thatbelongsthereunto.Wearetobecrucifieduntotheworld,andtheworlduntous,bythecrossofChrist;wearetobesoinapeculiarmanner,ifweareunder theconductof faith, inawayofhumiliationandrepentance.Andthethingsensuingarerequiredhereunto:--(1.)Themortificationof our affectionsunto thedesirable thingsof thislife:theyarenaturallykeenandsharp-setuponthem,anddotenaciouslyadhereunto them;especially theyaresowhenthingshavean inlet intothembynearnessofrelation,ashusbands,wives,children,andthelike.Persons are apt to think they can never love them enough, never doenoughforthem(anditisgrantedtheyaretobepreferredaboveallotherearthly things); but where they fill and possess the heart, where theyweaken and obtund the affections unto things spiritual, heavenly, andeternal,unlesswearemortifiedunto them, theheartwillneverbe ina

goodframe,noriscapableofthatdegreeinthegraceofrepentancewhichwe seek. It is so with the most, as unto all other useful things in thisworld,--as wealth, estates, and peace: whilst they are conversant aboutthem, as they suppose in a lawful manner, they think they can neverovervaluethem,norcleavetoocloseuntothem.

Butherewemustbegin,ifweintendtotakeanyonestepintothisholyretirement.Theedgeofouraffectionsanddesiresmustbetakenofffromthesethings:andhereuntothreethingsarenecessary:--[1.]Aconstant,clearviewandjudgmentoftheiruncertainty,emptiness,anddisabilitytogiveanyrestorsatisfaction.Uncertainriches,uncertainenjoyments, perishing things, passing away, yea, snares, burdens,hindrances,theScripturerepresentsthemtobe;--andsotheyare.Ifthemindwerecontinuallychargedhomewiththisconsiderationofthem,itwoulddailyabateitsdelightandsatisfactioninthem.

[2.]AconstantendeavourforconformityuntoChristcrucified.ItisthecrossofChristwherebywearecrucifieduntotheworldandallthingsinit.When themind ismuch taken upwith thoughts of Christ, as dying,howandforwhathedied, if ithasanysparkofsavingfaithinit, itwillturnawaytheeyesfromlookingonthedesirablethingsofthisworldwithany delightful, friendly aspect. Things will appear unto it as dead anddiscoloured.

[3.]Thefixingofthemsteadilyonthingsspiritualandeternal;whereofIhavediscoursedatlargeelsewhere.Thewholeofthisadviceisgivenusbytheapostle,Col.3:1-5.

Hereinfaithbeginsitswork,thisisthefirstlessonittakesoutofthegospel,--namely, that of self-denial, whereof this mortification is aprincipalpart.Hereinitlabourstocastoffeveryburden,andthesinthatdoes so easily beset us. Unless some good degree be attained here, allfartherattemptsinthisgreatdutywillbefruitless.Doyou,then,anyofyou,judgeyourselvesunderanyofthosequalificationsbeforementioned,which render thisdutyandworkof faithnecessaryuntoyou?Sitdownhereatthethreshold,andreckonwithyourselvesthatunlessyoucantakeyourheartsmoreofffromtheworld,--unlessyouraffectionsanddesiresbe mortified and crucified, and dead in you, in a sensible degree and

measure,--unlessyouendeavoureverydaytopromotethesameframeinyourminds,--youwillliveanddiestrangerstothisduty.

(2.)Thismortificationofouraffectionstowardsthesethings,ourlove,desire,anddelight,willproduceamoderationofpassionsaboutthem,asfear,anger,sorrow,andthelike;suchwillmenbestirredupuntointhosechanges,losses,crosses,whichthesethingsaresubjectunto.Theyareapttobetenderandsoftinthosethings;theytakeeverythingtoheart;everyafflictionanddisappointment isaggravated,as ifnonealmosthadsuchthings befall them as themselves; every thing puts them into acommotion. Hence are they often surprised with anger about trifles,influenced by fear in all changes,with other turbulent passions.Hencearemenmorose,peevish,froward,apttobedispleasedandtakeoffenseon all occasions. The subduing of this frame, the casting out of thesedispositionsandperverseinclinations,ispartoftheworkoffaith.Whenthemindisweanedfromtheworldandthethingsofit,itwillbesedate,quiet,composed,noteasilymovedwiththeoccurrencesandoccasionsoflife: it isdeaduntothem,andinagreatmeasureunconcernedinthem.This is that "moderation" of mind wherein the apostle would have usexcel,Phil.4:5; forhewouldhave it so eminent as that itmight appearunto "allmen," that is,who are concerned in us, as relations, families,andothersocieties.This is thatwhichprincipallyrendersususefulandexemplary in thisworld; and for thewantwhereofmanyprofessors fillthemselves and others with disquietments, and give offense unto theworlditself.Thisisrequiredofallbelievers;buttheywillbeeminentinitin whom faith works this weanedness from the world, in order unto apeculiarexerciseofrepentance.

(3.) There is required hereunto an unsolicitousness about presentaffairsandfutureevents.Thereisnothinggivenusinmorestrictchargein the Scripture, than that we should be careful in nothing, solicitousabout nothing, take no thought for tomorrow, but to commit all thingsunto the sovereign disposal of our God and Father, who has taken allthese things into his own care. But so it is come to pass, through thevanity of theminds ofmen, thatwhat should be nothing unto them isalmost their all. Care about things present, and solicitousness aboutthings to come, in private and public concerns, take up most of their

thoughts and contrivances. But this also will faith subdue on thisoccasion, where it tends unto the promotion of repentance, byweanednessfromtheworld.Itwillbringthesoulintoaconstant,steady,universal resignationof itselfunto thepleasureofGod,andsatisfactionin his will. Hereon it will use the world as if it used it not, with anabsolute unconcernment in it as unto what shall fall out. This is thatwhich our Saviour presses so at large, and with so many divineseasonings,Matt.6:25-34.

(4.)Aconstantpreferenceofthedutiesofreligionbeforeandabovetheduties and occasions of life. These things will continually interfere if adiligent watch be not kept over them, and they will contend forpreference; and their success is according to the in interest andestimationwhichthethingsthemselveshaveinourminds.Iftheinterestoftheworldbethereprevalent,theoccasionsofitwillbepreferredbeforereligiousduties; and they shall, for themost part, be put off unto suchseasonswhereinwehavenothing else to do, and itmaybe fit for littleelse.Butwheretheinterestofspiritualthingsprevailitwillbeotherwise,according to the rule given us by our blessed Saviour, "Seek first thekingdomofGodandtherighteousnessthereof,"etc.,Matt.6:33.

I confess this rule isnotabsoluteasuntoall seasonsandoccasions:theremay be a timewherein the observation of the Sabbathmust giveplacetothepullinganoxoranassoutofapit;andonallsuchoccasionsthe rule is, that mercy is to be preferred before sacrifice. But, in theordinarycourseofourwalkingbeforeGod,faithwilltakecarethatadueattendanceuntoalldutiesofreligionbepreferredtoalltheoccasionsofthislife;theyshallnotbeshuffledoffontriflingpretences,norcastintosuchunseasonableseasonsasotherwisetheywillbe.Therealsobelongsunto that weanedness from this world, which is necessary unto aneminency in degrees of humiliation and repentance, watching untoprayer.

(5.)WillingnessandreadinesstopartwithallforChristandthegospel.This is theanimatingprincipleof thegreatdutyof takingup the cross,and self-denial therein. Without some measure of it in sincerity, wecannotbeChrist'sdisciples;but in thepresentcase there isaneminentdegree,whichChristcallsthehatingofall thingsincomparisonofhim,

that is required,--such a readiness as rejectswith contempt all arguingagainstit,--suchasrenderstheworldnoburdenuntoitinanypartofourrace,--such as establishes a determinate resolution in themind, that asGodcalls,theworldandalltheconcernmentsofitshouldbeforsakenforChristandthegospel.Ourcountenancesanddiscoursesindifficultiesdonotargue that this resolution isprevalent inus;but so it is required inthatworkoffaithwhichweareintheconsiderationof.

2.Asecondthingthatbelongshereuntoisapeculiarremembranceofsin, and converse about it in our minds, with self-displicency andabhorrence. God has promised in his covenant that he "will rememberoursinsnomore,"thatis,topunishthem;butitdoesnotthencefollowthat we should no more remember them, to be humbled for them.Repentancerespectssinalways;wherever,therefore,thatis,therewillbeacontinualcallingsintoremembrance.Saysthepsalmist,"Mysiniseverbeforeme."

Thereisathreefoldcallingourpastsinsuntoremembrance:--(1.) With delight and contentment. Thus is it with profligate sinners,whosebodiesaregrownunserviceableuntotheiryouthfullusts.Theycallovertheirformersins,rollthemoverintheirminds,expresstheirdelightinthembytheirwords,andhavenogreatertroublebutthat,forthewantofstrengthoropportunity,theycannotstill live inthepracticeofthem:thisistobeoldinwickedness,andtohavetheirbonesfilledwiththesinsof their youth. Sodomany in this agedelight in filthy communication,unclean society, andall incentivesof lust,--a fearful signofbeinggivenoveruntoareprobatemind,aheartthatcannotrepent.

(2.) There is a remembrance of sin unto disquietment, terror, anddespair.Wheremen'sconsciencesarenotsearedwithahotiron,sinwillvisit their minds ever and anon with a troublesome remembrance ofitself, with its aggravating circumstances. For the most part men hidethemselves from this visitor,--they are not at home, not at leisure toconversewith it,butshift itoff, like insolventdebtors, fromdaytoday,withafewtransientthoughtsandwords.Butsometimesitwillnotbesoputoff,-- itwill comewithanarrest or awarrant from the lawofGod,that shallmake themstandandgive anaccountof themselves.Hereonthey are filled with disquietments, and some with horror and despair;

whichtheyseektopacifyanddivertthemselvesfrombyfartheremerging[immersing?] themselves in thepursuit of their lusts.The caseofCain,Gen.4:13,16,17.

(3.)Thereisacallingformersinstoremembranceasafurtheranceofrepentance;andsotheyareathreefoldglassuntothesoulswhereinithasatrebleobject:--[1.]Itsees inthemthedepravationof itsnature, theevilqualityof thatrootwhichhasbroughtforthsuchfruit;andtheyseeinittheirownfolly,howtheywerecheatedbysinandSatan;theyseetheunthankfulnessandunkindness towards God wherewith they were accompanied. This fillsthem with holy shame, Rom.6:21. This is useful and necessary untorepentance. Perhaps if men did more call over their former sins andmiscarriagesthantheydo,theywouldwalkmorehumblyandwarilythantheydoforthemostpart.SoDavidinhisagepraysforarenewedsenseofthepardonofthesinsofhisyouth,Ps.25:7.

[2.]Thesoulseesinthemarepresentationofthegrace,patience,andpardoningmercyofGod."Thusandthuswasitwithme:Godmightjustlyhavecastmeoffforever;hemighthavecutmeoffinthemidstofthesesins,soasthatIshouldhavehadnoleisuretohavecriedformercy;andperhapssomeofthemweresinslongcontinuedin.0theinfinitepatienceofGod,thatsparedme!TheinfinitegraceandmercyofGod,thatforgaveuntometheseprovokinginiquities!"Thisframeisexpressed,Ps.103:3,4.

[3.] The soul sees herein the efficacy of themediation and blood ofChrist,1John2:2."WhenceisitthatIhavedeliverancefromtheguiltofthesesinsthatwaywasmadefortheadvancingofgraceinthepardonofthem?Whenceisitthatmysoulandconsciencearepurgedfromthestainandfilthofthem?"HerethewholegloryoftheloveandgraceofChristinhismediation,with theworth of the atonement that hemade, and theransomthathepaid,with theefficacyofhisblood topurgeus fromalloursins,isrepresenteduntothemindofthebeliever.So"outoftheeatercomes forth meat;" and thereby a reconciliation is made between thedeepesthumiliationandarefreshingsenseoftheloveofGodandpeacewithhim.

This, therefore,asoulwhich isengaged into thepathsofrepentance

will constantly apply itself unto; and it is faith alonewhereuntowe arebeholdingfortheviewsofthesethingsinsin.Innootherlightwilltheybeseentherein.Theiraspectinanyotherishorridandterrifying,suitedonlytofill thesoulwithdreadandhorror,andthoughtsof fleeingfromGod. But this view of them is suited to stir up all graces unto a holyexercise.

3.Hereongodlysorrowwillensue:this,indeed,istheverylifeandsoulofrepentance;sotheapostledeclaresit,2Cor.7:9-11.AnditcomprisesallthatisspokenintheScriptureaboutabrokenheartandacontritespirit,whichexpresses itselfbysighs, tears,mourning,yea,wateringourbedswith tears, and the like. David gives so great an instance in himselfhereof, and that so frequently repeated, as that we need no otherexemplificationofit.Ishallnotatlargeinsistuponit,butonlyshow,--(1.)Whatitdoesrespect;and,(2.)Whereinitdoesconsist,--howfaithworksitinthesoul.

(1.)Whatitdoesrespect;andithasatwofoldobject:--[1.]Suchpastsinsas,byreasonoftheirownnatureortheiraggravations,haveleftthegreatestimpressionontheconscience.Itrespects,indeed,ingeneral,allpastandknownsinsthatcanbecalledtoremembrance;butusually, in the course ofmen's lives, there have been some sinswhosewounds, on various accounts, have beenmost deep and sensible: thesearetheespecialobjectsofthisgodlysorrow.SowasitwithDavid;inthewhole course of his life, after his great fall, he still bewailed hismiscarriage therein; the like respect he had unto the other sins of hisyouth.Andnonehavebeensopreservedbuttheymayfixonsomesuchprovocationasmaybeajustcauseofthissorrowalltheirdays.

[2.]Itrespectsthedailyincursionsofinfirmities,infailings,negligencein our frames or actions,--such as the best are subject to. These are amatter of continual sorrow and mourning to a gracious soul that isengagedinthisdutyandwayofrepentance.

(2.) Wherein it does consist; and the things following do concurtherein:--[1.]Self judging.This is thegroundandspringofall godly sorrow,andthereonofrepentance,turningawaythedispleasureofGod,1Cor.11:31.

Thisthesouldoescontinuallywithreferenceuntothesinsmentioned;itpassessentenceonitselfeveryday.Thiscannotbedonewithoutgriefandsorrow;foralthoughthesoulfindsitanecessaryduty,andisthereonwellpleasedwithit,yetallsuchself-reflectionsarelikeafflictions,notjoyous,butgrievous.

[2.]The immediate effecthereof is constanthumiliation.He that sojudges himself knows what frame of mind and spirit becomes himthereon.Thistakesawaythegroundfromallpride,elationofmind,self-pleasing:wherethisselfjudgingisconstanttheycanhavenoplace.ThisisthatframeofmindwhichGodapprovessohighly,andhasmadesuchpromises unto; the humble are everywhere proposed as the especialobjectofhisowncare;hisrespectistothemthatareofabrokenheart,andofacontritespirit:andthiswillgrowonnootherroot.Noman,byhisutmostdiligence,onanyargumentorconsideration,shallbeabletobringhimselfintothathumbleframewhereinGodisdelighted,unlesshelaythefoundationofitincontinualself-judgingontheaccountofformerandpresentsins.Menmayputonafashion,frame,andgarbofhumility;but really humble they are not. Where this is wanting, pride is in thethrone, in the heart, though humility be in the countenance anddeportment.Andhereindoesthisgodlysorrowmuchconsist.

[3.]Thereisinitarealtroubleanddisquietmentofmind:forsorrowisan afflictive passion; it is contrary to that composure which the mindwould constantly be at.Howbeit, this trouble is not such as is opposeduntospiritualpeaceandrefreshment;foritisaneffectoffaith,andfaithwillproducenothing that is really inconsistentwithpeacewithGod,orthatshallimpeachit:butitisoppositeuntoothercomforts.Itisatroublethat all earthly things cannot take off and remove. This trouble of hismind, inhis sorrow for sin,DavidonalloccasionsexpressesuntoGod;andsometimesitrisestoagreatanddreadfulheight,asit isexpressed,Ps.88throughout.Herebythesoulissometimesoverwhelmed;yetsoastorelieveitselfbypouringoutitscomplaintbeforetheLord,Ps.102:1.

[4.] This inward frame of trouble,mourning, and contriteness, willexpress itself on all just occasions by the outward signs of sighs, tears,andmournful complaints, Ps.31:10. So David continually mentions histears on the like account; and Peter, on the review of his sin, wept

bitterly;andMarywashedthefeetofChristwithhertears;--asweshouldalldo.Asoulfilledwithsorrowwillrunoverandexpressitsinwardframeby theseoutwardsigns. I speaknotof those self-whole, jollyprofessorswhichthesedaysaboundwith;butsuchasfaithengagesinthisdutywillon all occasions abound in these things. I fear there is amongst us toogreat a pretence that men's natural tempers and constitutions areuncompliant with these things. Where God makes the heart soft, andgodlysorrowdoesnotonlysometimesvisitit,butdwellinit,itwillnotbewhollywantingintheseexpressionsofit;andwhatitcomesshortofoneway itmaymake up in another.Whatever the case be as to tears, it iscertainthattomultiplysighsandgroansforsin iscontrarytonoman'sconstitution,butonlytosiningraftedinhisconstitution.

[5.]Thisgodlysorrowwillconstantly incitetheminduntoallduties,acts,andfruitsofrepentancewhatever; it isneverbarrennorheartless,butbeingbothagraceandaduty,itwillstirupthesouluntotheexerciseofallgraces,andtheperformanceofalldutiesthatareofthesamekind.Thistheapostledeclaresfully,2Cor.7:11.

This, therefore, is another thing which belongs unto that state ofrepentance which faith will bring the soul unto, and whereby it willevidence itself on the occasions before mentioned; and indeed, if thissorrow be constant and operative, there is no clearer evidence in us ofsaving faith. They are blessedwho thusmourn. I had almost said, it isworth all other evidences, as that without which they are none at all;where this frame is not in some good measure, the soul can have nopregnantevidenceofitsgoodestate.

4. Another thing that belongs to this state, is outward observancesbecomingit;suchasabstinence,untotheduemortificationoftheflesh,--not in such things or ways as are hurtful unto nature, and reallyobstructive of greater duties. There have been great mistakes in thismatter;mostmenhavefallenintoextremesaboutit,asisusualwiththemost in likecases.Theydidretain inthePapacy, fromthebeginningoftheapostasyof thechurch fromtheruleof theScripture,anopinionofthenecessityofmortificationuntoapenitentstate;buttheymistookthenatureofit,andplaceditforthemostpartinthatwhichtheapostlecallsthe "doctrine of devils," when he foretold believers of that hypocritical

apostasy,1Tim.4:1-3.Forbiddingtomarry,engagingonesortofmenbyvowsagainsttheuseofthatordinanceofGodforallmen,andenjoiningabstinencefrommeatsinvariouslawsandrules,underpretenceofgreatausterity,wasthesubstanceoftheirmortification.Hereuntotheyaddedhabits, fastingdisciplines, rough garments, and the like pretended self-macerationsinnumerable.Butthevanityofthishypocrisyhasbeenlongsince detected. But therewithal most men are fallen into the otherextreme.Mendogenerallyjudgethattheyareattheirfulllibertyinandfortheuseofthethingsesteemedrefreshmentsofnature;yea,theyjudgethemselves not to be obliged unto any retrenchment in garments, diet,withthefreeuseofallthingsinthemselveslawful,whentheyareunderthegreatestnecessityofgodlysorrowandexpressrepentance.Butthereishereano lessperniciousmistake than in the formerexcess;and it isthat which our Lord Jesus Christ gives us in charge to watch against,Luke21:34-36.

This,therefore,Isay,isrequireduntothestateweinquireafter:Thosethingswhichrestrainthesatisfactionoftheappetite,withanaversationofthejoyousenticementsoftheworld,walkingheavilyandmournfully,expressinganhumbleandafflictedframeofspirit,arenecessaryinsuchaseason.ThemournersinZionarenottobeashamedoftheirlotandstate,but to profess it in all suitable outward demonstration of it;--not infantastical habits and gestures, like sundry orders of themonks;not inaffected forms of speech, and uncouth deportments, like some amongourselves;butinsuchwaysasnaturallyexpresstheinwardframeofmindinquiredafter.

5. There is required hereunto a firm watch over solitudes andretirements of thenight andday,with a continual readiness to conflicttemptations in their first appearance, that the soul be not surprised bythem. The great design, in the exercise of this grace, is to keep andpreservethesoulconstantly inanhumbleandcontrite frame; if thatbelost at any time, the whole design is for that season disappointed.Wherefore,faithengagesthemindtowatchagainsttwothings:--(1.)Thetimeswhereinwemaylosethisframe;(2.)Themeanswhereby.And,--(1.)Forthetimes.Therearenonetobesodiligentlywatchedoverasoursolitudesandretirementsbynightorbyday.Whatweareinthem,that

weareindeed,andnomore.Theyareeitherthebestortheworstofourtimes,whereintheprinciplethatispredominantinuswillshowandactitself.Hence some are said "to devise evil on their beds, andwhen themorning is light they practice it," Mic.2:1. Their solitude in the nightservesthemtothinkon,contrive,anddelight in,all that iniquitywhichtheyintendbydaytopractice,accordingtotheirpower.Andontheotherside, thework of a gracious soul in such seasons is to be seeking afterChrist,Cant.3:1,--tobemeditatingofGod,asthepsalmistoftenexpressesit.This,therefore,thehumblesoulisdiligentlywatchfulin,thatatsuchseasons vain imaginations,which are apt to obtrude themselves on themind,donotcarryitaway,andcauseittoloseitsframe,thoughbutforaseason;yea, theseare the timeswhich itprincipally laysholdon for itsimprovement: then does it call over all those considerations of sin andgrace,whicharemeettoaffectitandabaseit.

(2.) For the means of the loss of an humble frame. They aretemptations;theselabourtopossessthemindeitherbysuddensurprisalsor continuedsolicitations.A soulengagedby faith in thisduty isawarealwaysoftheirdeceitandviolence;itknowsthatiftheyenterintoit,anddoentangleit,thoughbutforaseason,theywillquitecastoutordefacethathumble,contrite,brokenframe,whichitisitsdutytopreserve.Andthere is none who has the least grain of spiritual wisdom, but mayunderstand of what sort these temptations are which he is obnoxiousunto.Here, then, faithsets thesoulon itswatchandguardcontinually,andmakes it ready to combat every temptationon its first appearance,forthenitisweakestandmosteasilytobesubdued;itwillsufferthemtoget neither time, nor ground, nor strength: so it preserves an humbleframe,--deliversitfrequentlyfromthejawsofthisdevourer.

6.Althoughthesoul findssatisfaction in thiscondition, though itbeneversinfullywearyofit,norimpatientunderit,yea,thoughitlabourtogrow and thrive in the spirit and power of it, yet it is constantlyaccompaniedwithdeepsighsandgreeningsforitsdeliverance.Andthesegreeningsrespectbothwhatitwouldbedeliveredfromandwhatitwouldattain unto; betweenwhich there is an interposition of some sighs andgroansofnature,foracontinuanceinitspresentstate.

(1.) That which this groaning respects deliverance from is the

remainingpowerofsin;thisisthatwhichgivesthesoulitsdistressanddisquietment. Occasionally, indeed, its humility, mourning, and self-abasementareincreasedbyit;butthisisthroughtheefficacyofthegraceof Christ Jesus,--in its own nature it tends to hurt and ruin. This theapostle emphatically expresses in his own person, as bearing the placeandstateofotherbelievers,Rom.7:24.

And this constant groaning for deliverance from the power of sinexcitesthesoultopursueituntoitsdestruction.Noeffectoffaith,suchasthis is, isheartlessor fruitless; itwillbeoperativetowardswhat itaimsat,--andthatinthiscaseisthenot-beingofsin:thisthesoulgroansafter,andthereforecontends for.This is theworkof faith,and"faithwithoutworks is dead:" wherefore it will continually pursue sin unto all itsretirements and reserves. As it can have no rest from it, so it will giveneitherrestnorpeaceuntoit;yea,aconstantdesignafterthenot-beingofsin,isablessedevidenceofasavingfaith.

(2.)Thatwhichitlooksafteristhefullenjoymentofglory,Rom.8:23.This, indeed, is the grace and duty of all believers, of all who havereceivedthefirst-fruitsoftheSpirit;theyallintheirmeasuregroanthattheirverybodiesmaybedeliveredfrombeingthesubjectandseatofsin,--that theymaybe redeemedoutof thatbondage. It isabondage to theverybodyofabeliever,tobeinstrumentaluntosin.Thiswelongforitsperfectdeliverance from,which shall complete thegraceof adoption inthewholeperson.Butitismosteminentinthosewhoexcelinastateofhumiliationandrepentance.They,ifany,groanearnestly,--thistheysigh,breathe,andpantaftercontinually;andtheirviewsoftheglorythatshallberevealedgivethemrefreshmentintheirdeepestsorrows;theywaitfortheLordhereinmorethantheythatwaitforthemorning.Donotblameatruly penitent soul if he longs to be dissolved; the greatness andexcellency of the changewhichhe shall have thereby is his present lifeandrelief.

(3.)Butthereisaweightonthisdesire,bytheinterpositionofnatureforthecontinuationofitspresentbeing,whichisinseparablefromit.Butfaithmakesareconciliationoftheserepugnantinclinations,keepingthesoul from weariness and impatience. And this it does by reducing theminduntoitsproperrock:itletsitknowthatitoughtnotabsolutelytobe

under the conduct of either of these desires. First, it keeps them fromexcess, by teaching the soul to regulate thembothby thewordofGod:thisitmakestheruleofsuchdesiresandinclinations;whichwhilsttheyareregulatedby,weshallnotoffendinthem.Anditmixesagracewiththemboththatmakesthemuseful,--namely,constantsubmissiontothewill ofGod. "This gracewould have, and this naturewould have; but,"saysthesoul,"thewillandsovereignpleasureofGodismyrule:'Notmywill,holyFather,but thywillbedone.'"Wehave theexampleofChristhimselfinthismatter.

7. The last thing I shallmention, as thatwhich completes the statedescribed, is abounding in contemplationsof thingsheavenly, invisible,and sternal. None have more holy and humble thoughts than trulypenitentsouls,nonemorehighandheavenlycontemplations.Youwouldtake them tobeall sighs, allmourning, alldejectionof spirit;butnonearemore above,--nonemorenear the high and loftyOne.As he dwellswith them, Isa.57:15, so they dwell with him in a peculiar manner, bythese heavenly contemplations. Those who have lowest thoughts ofthemselves, and are most filled with self-abasement, have the clearestviewsofdivineglory.Thebottomofapitorwellgivesthebestprospectoftheheavenlyluminaries;andthesoulinitsdeepesthumiliationshasforthemostparttheclearestviewsofthingswithinthevail.

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GospelGroundsandEvidencesoftheFaithofGod'sElectbyJohnOwen,Copyright©2019

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